MASTER 
NEGA  TIVE 

NO.  92-80616 


MICROFILMED  1992 
COLUMBIA  UNIVERSITY  LIBRARIES/NEW  YORK 


as  part  of  the 
Toundations  of  Westeiii  Civilization  Preservation  Project" 


Funded  bv  the 
NATIONAL  ENDOWMENT  FOR  THE  HUMANITIES 


Reproductions  mav  not  be  made  wiihout  permission  from 

Coiumbui  University  Library 


COPYRIGHT  STATEMENT 

The  copyright  law  of  the  United  States  -  Title  17,  United 
States  Code  -  concerns  the  making  of  photocopies  or  other 

reproductions  of  copynghted  material... 

Columbia  Universitv  Library  reserves  the  right  to  refuse  to 

accept  a  copy  order  if,  in  its  judgement,  fulfillment  of  the  order 
would  mvolve  violation  of  the  copyright  law. 


AVTHOR: 


HALL,  JOSEPH 


TITLE: 


MEDITATIONS  AND 
VOWS.  DIVINE  AND 


PLACE: 


NEW  YORK 

DA  TE : 

1901 


COLUMBIA  UNIVERSITY  LIBRARIES 
PRESERVATION  DEPARTMENT 

BIDLiUGRAFHIC  MICROFORM  TARHFT 


Master  Negative  # 


Original  Material  as  Filmed  -  Existing  Bibliographic  Record 


Restrictions  on  Use: 


242 


■jr^ 


TV 


■ !  nmt^jij^ 


^^/m-mmmmf 


H142   Hall,  Joseph  bp   1574—1656 

Meditations  and  vows  divine  and  moral,  ed  by 

Charles  Say la 
N.  Y.  1901 
no  2) 


S   39  -t-  217  p   (Helif;iou3  life  oariaa 


■■I 


T 


> 


TECHNICAL  MICROFORM  DATA 

FILM     SIZE: ^^J^Vf^L^  _  REDUCTION     RATIO: 

IMAGE  PLACEMENT:    lA    QIA;  IB     IIB 

DATE     FILMED: J^^.'l^ INITIALS ./^^ 

RLMEDBY:    RESEARCH  PUBLICATIONS.  INC  WOODDRIDGE.  Ct 


l/x 


r 

Association  for  information  and  image  IManagement 

1100  Wayne  Avenue,  Suite  1100 
Silver  Spring,  Maryland  20910 

301/587-8202 


Centimeter 

123456789        10 

llllMlllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllIlM 


TTT 


m 


^  '   I 


I   I   I   I   I 


11       12       13       14 

liiiiliiiilimliiiiliiuliiiiliii 


15    mm 


u 


Inches 


.0 


I.I 


1.25 


I.   1  2.8 

2.5 

|63 

2,2 
2.0 

1.8 

1.4 

1.6 

MfiNUFRCTURED   TO   fillM   STHNDflRDS 
BY   fiPPLIED   IMfiGE.     INC. 


%\ 


1. 


v>  y 


THE  MEDITATIONS  AND  VOWS 
OF  lOSEPH  HALL 


1 


242 


KI4.2 


in  the  CCitit  of  |len»  ^ovh 


special  Jund 

©itten  (tnonitntatteUt 


/ 


'i** 


ISrligious  Itife  S^rrtrs 


THE  MEDITATIONS  AND  VOWS 
OF  JOSEPH  HALL 


\^ 


^tt   IRclicioug   Hifc   Attics 


THE  CONFESSIONS  OF 
ST.  AUGUSTINE 

Edited  by  Temple  Scott 

With  Introduction  by  Alice  Meynell 

Fcap.  8vo,  parchment,  3s.  6d.  net. 

II 

MEDITATIONS  AND   VOWS 

By  Joseph  Hall 

Edited  by  Charles  Sayle 

Fcap.  8vo,  parchment,  3s.  6d.  net. 


LONDON  :  GRANT  RICHARDS 


I 


MEDITATIONS 
AND    VOWS 

DIVINE    AND     MORAL 

BY 

JOSEPH    HALL 

Bishop  of  Exeter 
and  afterwards  of  Norwiclt 


EDITED  BY 


CHARLES  SAYLE 


NEW    YORK 

E.  P.  DUTTON  AND  CO. 

LONDON 

GRANT  RICHARDS 
1901 


Edinburgh  :  T.  and  A.  Constable,  (late)  Printers  to  Her  Majesty 


INTRODUCTION 

BISHOP  HALL 

QF  the  main  facts  of  Bishop   Hall's 
life,  perhaps  all  that  is  known  by 
the  general  reader  is  that  he  was  Bishop 
of  Exeter  and  of  Norwich,  and  that  he 
died  in  great  poverty  in  the  time  of  the 
Commonwealth.     Add   to   this,  that   he 
wrote  early  in  life  the  book  of  Satires, 
claimed  by  the  writer  to  be  the  first  in 
our  language,  and  the  only  work  of  his 
has  been    named,   which  is  read  nowa- 
days by  the  more  curious  reader.     It  is 
hoped  that  the  present  volume  will  show 
that  another  of  his  writings   has   been 
unworthily  forgotten. 

The  nearest  library  will  supply  an 
adequate  sketch  of  the  Bishop's  life. 
He  left  indeed  the  fullest  biography  of 
himself.     It  is  unnecessary  therefore  to 


33G280 


MEDITATIONS 


burden  these  pag^es  with  intricate  and 
hard-sought  details.  The  man  stands  in 
full  light  for  all  who  would  study  him : 
a  spectacle  unto  the  world,  both  angels 
and  men.  But  there  are  one  or  two 
parallelisms  which  it  is  as  well  to  point 
out. 

He  was  ten  years  younger  than  Shake- 
speare; thirteen  years  younger  than 
Bacon.  He  was  the  contemporary  of 
Ben  Jonson,  for  they  were  both  bom 
in  1574.  As  a  boy  of  fourteen  he 
witnessed  the  scenes  of  enthusiasm 
caused  by  the  destruction  of  the  Armada 
in  1588.  His  own  writings  testify  that 
the  name  of  Sir  Philip  Sidney,  whose 
death  had  occurred  two  years  earlier, 
had  become  a  household  word.  He  must 
have  heard  too  of  the  deaths  of  Mar- 
lowe and  Drake  and  Spenser,  of  Foxe 
and  Hooker,  and  in  1603  have  felt  the 
death  of  the  Queen.  He  was  then  one 
of  that  golden  age,  of  that  magical  ring 
of  statesmen  and  writers,  whom  it  is 
difficult  for  any  one  using  the   English 


AND  VOWS 


language   to    speak   of   without   enthu- 
siasm. 

The  Essays  of  Bacon  had  been  pub- 
lished in  1596.     'England's  Helicon'  had 
appeared    in    1600,    *  Hamlet'    in    1602, 
Montaigne  in  an  English  dress  in  1603. 
Hall   himself  had    come   forward  as  an 
author  first  in    1597,   with   the   *Virgide- 
miarum,'  an  unlucky  venture,  as  the  first 
edition   was   promptly  burned    by   order 
of  the  Archbishop  of  Canterbury  and  of 
the  Bishop  of  London.      In  1603,  on  the 
accession  of   King  James,    he  put  forth 
*  The  King's  Prophecie,'  of  which  only  an 
imperfect  copy  is  now  known.      In  1605 
followed    «The  Arte  of   Divine    Medita- 
tion,' the  first  of  the  group  of  five  tracts 
with  which  we  are  at  present  concerned. 

He  was  thirty-two  years  of  age  when 
the  first  two  Centuries  of  'Meditations 
and  Vowes'  were  published.  The  third 
Century  was   registered   by  May  1606.  ^ 

1  'John  Porter  and  Leonard  Grene.  Entred  for 
their  copie  vnder  the  handes  of  Master  Pasfield  and 
Master  Norton  Warden  Meditacons  Diuineand  Morall, 
a  third  Centurie.    vj.'— (Arber). 


vii 


HI 


▼Ul 


MEDITATIONS 


He  evinced  a  fondness  for  small  books. 
M^a  ^i^Xiotf  jj^ya  KaKbv^  he  quotes,  in  the 
dedication  of  his  *  Heaven  upon  Earth.' 
All  his  books  so  far  had  been  published 
in  duodecimo.  His  first  quarto  did  not 
appear  until  1609.  His  object  in  writing 
the  'Meditations  and  Vowes'  he  reveals 
in  the  dedication  of  the  third  Century  to 
Lady  Drury.  *I  made  them,'  he  says, 
'not  for  the  Eye,  but  for  the  Heart' 

Of  Halstead  in  Suffolk,  called  Hawsted 
in  the  last  century,  three  miles  south  of 
Bury  St  Edmund's,  it  is  unnecessary  to 
speak,  as  there  is  an  admirable  account 
of  *  The  History  and  Antiquities  of  Haw- 
sted  and    Hardwick,'   by  the    Reverend 
Sir  John  Cullum,  Bart,  which  first  ap- 
peared in  1784,  and  in  a  second  edition, 
with  corrections  by  the  author,  and  notes 
by  his  brother.  Sir  Thomas  Gery- Cullum, 
in  royal  quarto,  published  in  London  in 
1813.     In  this  there  is  a  pleasant  and  full 
description  of  Hall  himself. 

Though  Bishop  Hall  stands  in  no  need 
of  testimony,  and    has   perhaps   no  de- 


f 


AND  VOWS 


tractors,  yet  I  do  not  recollect  coming 
upon  many  passages  in  modem  literature 
relating  to  him.  He  has  himself  recorded 
*  how  well  my  Meditations  were  accepted 
at  the  Princes  Court* 

Thomas  Fuller  says  of  him  in  his 
'Worthies,'  'He  was  commonly  called 
our  English  Seneca,  for  the  pureness, 
plainness,  and  fukiess  of  his  style.  Not 
unhappy  at  Controversies,  more  happy 
at  Comments,  very  good  in  his  Cha- 
racters, better  in  his  Sermons,  best  of  all 
in  his  Meditations.' 

Wesley,  while  reprinting  his  'Medita- 
tions and  Vowes '  in  1751,  speaks  of  the 
language    as    'too    stiff,    labour'd    and 
affected,'  and    accuses   other   writers,  if 
not  Hall,  of  being  'exceeding  verbose,  and 
full  of  Circumlocutions  and   Repetitions. 
But  I  persuade  myself,' he  adds,  'most  of 
these  Defects  are  removed  in  the  follow- 
ing Sheets.'     How  he  treated  the  text 
will  be  seen  by  his  reprint    of  the  first 
Meditation,   which  will  be  found  in  the 
Notes. 


'  > 


MEDITATIONS 


We  find  Wordsworth  reading  Hall  in 
the  Lakes  ;^  and  he  was  a  favourite  of 
General  Gordon's.  Gordon's  copy,  with 
his  annotations,  of  'Christ  mysticall,* 
has  been  edited  by  the  Rev.  H.  Camithers 
Wilson,  and  was  published  in  London 
in  1893. 


DRAMATIS  PERSONiE 

Each  Century  of  the  'Meditations  and 
Vowes'  bears  a  separate  dedication,  and 
we  are  permitted  to  know  a  little  more 
of  the  persons  so  honoured  by  the 
writer. 

Sir  Robert  Drury,  Knight.— He  was 

bom  in  1575,  of  the  family  which  had  held 
Halstead  for  five  generations.  The  full 
pedigree  of  the  Dairies,  back  to  a  very 
remote  antiquity,  is  given  in  Cullum's 
*  History  of  Hawsted.'  Sir  Robert  Drurie 
was  knighted  at  the  siege  of  Rouen  in 
1591,  when  he  was  only  sixteen  years  of 

1  Dorothy  Wordsworth's  Journal,  i.  95. 


AND  VOWS 


age ;  and  he  died  in  1615.     He  is  buried 
at  Halstead. 

Lady  Drury,—^\ie  was  Anne,  daughter 
of  Sir  Nicolas  Bacon  of  Redgrave,  eldest 
son  of  the  Lord  Keeper.    It  was  she  who 
invited  Hall  to  the  rectory  of  Halstead 
by  a  letter  which  was  delivered  him  in 
the  street  as  he  was  coming  from  Judge 
Popham,  who  had  that  morning  presented 
him,  by  the  personal  nomination  of  Dr. 
Chaderton,    the    Master    of    Emmanuel 
College,   Cambridge,   to   the   mastership 
of  Blunders  School  at  Tiverton  in  Devon. 
'  Dr.   Chaderton,   observing  in  me  some 
change  of  countenance,  asked  me  what 
the    matter   might   be.      I  told    him  the 
errand,  and  delivered  him  the  letter,  be- 
seeching his  advice ;  which,  when  he  had 
read,   Sir  (quoth   I),  methinks  God  pulls 
me  by  the  sleeve,  and  tells  me,  it  is  his 
will  I  should  rather  go  to  the  east  than 
to  the  west    Nay  (he  answered),  I  should 
rather  think  that  God  would  have  you  go 
westward,  for  that  he  contrived  your  en- 
gagement before  the  tender  of  this  letter, 


i\ 


xu 


MEDITATIONS 


which    therefore,   coming^  too    late,   may 
receive  a  fair  and  easy  answer.     To  this 
I  besought   him    to  pardon  my  dissent, 
adding,   that  I   well   knew  that  divinity 
was  the  end  whereto  I  was  destined  by 
my  parents,  which  I  had  so  constantly  pro- 
posed to  myself,  that  I  never  meant  other 
than  to  pass  through  this  western  school 
to  it;   but  I  saw  that  God,  who  found 
me  ready  to  go  the  further  way  about, 
now  called  me  the  nearest  and  directest 
way  to  that  sacred  end.     The  good  man 
could  no  further  oppose,  but  only  pleaded 
the    distaste    which  would    hereupon    be 
justly   taken    by   the    lord    chief  justice, 
whom  I  undertook  fully  to  satisfy ;  which 
I  did  with  no  great  difficulty,  commend- 
ing to  his  lordship  in  my  room,  my  old 
friend  and  chamberfellow,  Mr.  Cholmley,^ 
who  finding   an  answerable  acceptance, 
disposed    himself   to    the   place.'      Lady 
Drury  died  on  June  5,  1624. 

But  it  so  happens  that  Hall  recurs  to 
Sir  Robert  and  Lady  Drury  in  his  later 

*  Hall  addressed   one  of  his    Epistles  to   him.— 
Decad  ii.  Epist.  5. 


AND  VOWS 


xm 


writings,  and  as  it  is  too  much  to  expect 
that  readers  of  the  present  booklet  will 
have  leisure  to  refer  to  the  passage,  I 
have  thought  fit  here  to  reproduce  it,  the 
more  readily  as  it  gfives  us  an  opportunity 
of  seeing  more  of  the  Bishop's  self  at  a 
later  stage.  The  passage  takes  the  form 
of  an  Epistle,  which  is  No.  9  in  the  first 
Decade  of  *  Epistles,'  published  for  the  first 
time  in  London  in  1608.  It  refers  to  the 
causes  of  his  leaving  Halstead. 


To  Sir  ROBERT  DRVRY  and  his 
LADY. 

Concerning  my  Remoueall  from  them. 

With  how  vnwilling  a  heart  I  leaue  you, 
hee  knowes  that  searches  the  heart :  Neyther 
durst  I  goe,  but  that  I  sensibly  see  his  hand 
pulling  me  from  you.  Indeed,  desire  of  com- 
petency  betrayed  me,  at  first ;  and  drew  mine 
eyes  to  look  aside:  but,  when  I  bent  them 
vpon  the  place,  and  saw  the  number  and  the 
need  of  the  people,  together  with  their  hunger 
and  applause,  meeting  with  the  circumstances 
of  Gods  strange  conueyance  of  this  offer  to 
me ;  I  saw,  that  was  but  as  the  Fowlers 
feather,  to  make  me  stoope  ;  and,  contemning 
that  respect  of  my  selfe,  I  sincerely  acknow- 


ziv 


MEDITATIONS 


ledged  higher  motlues  of  my  yeelding  ;  and 
resolued  I  might  not  resist.  You  are  deare 
to  me,  as  a  charge  to  a  Pastor ;  If  my  paines 
to  you  haue  not  proued  it,  suspect  me:  Yet 
I  leaue  you.  God  calls  me  to  a  greater 
worke:  I  must  follow  him.  It  were  more 
ease  to  me,  to  liue  secretly  hidden  in  that 
quiet  obscurity,  as  Saul  amongst  the  stuffe, 
then  to  be  drawne  out  to  the  eye  of  the  world, 
to  act  so  high  a  part  before  a  thousand 
witnesses.  In  this  point,  if  I  seeme  to 
neglect  you,  blame  me  not ;  I  must  neglect 
and  forget  my  selfe.  I  can  but  labour, 
wheresoeuer  I  am.  God  knowes  how  will- 
ingly I  doe  that,  whether  there  or  here.  I 
shall  digge,  and  delue,  and  plant,  in  what 
ground  soeuer  my  Master  sets  me.  If  hee 
take  me  to  a  larger  field,  complaine  you  not 
of  losse,  while  the  Church  may  gaine.  But, 
you  are  mine  owne  Charge ;  No  wise  father 
neglects  his  owne,  in  compassion  of  the 
greater  need  of  others:  yet  consider,  that 
euen  carefull  Parents,  when  the  Prince  com- 
mands, leaue  their  families,  and  goe  to  war- 
fare. What  if  God  hath  called  me  to  heauen ; 
would  you  haue  grudged  my  departure? 
Imagine  I  am  there,  where  I  shall  bee ;  al- 
though the  case  be  not  to  you  altogether 
so  hopelesse :  for,  now  I  may  heare  of  you, 
visit  you,  renue  my  holy  counsels,  and  be 
mutually  comforted  from  you ;  there,  none  of 
these.  He,  that  will  once  transpose  me  from 
earth  to  heauen,  hath  now  chosen  to  trans- 
pose me  from  one  peece  of  earth  to  another : 
what  is  here  worthy  of  your  sorrow,  worthy 
of  complaint?    That  should  be  for  my  own 


■  t,  * 


AND  VOWS 


XV 


good :  this  shall  be  for  the  good  of  many. 
If  your  experience  haue  taught  you,  that  my 
labors  doe  promise  profit;  obtaine  of  your 
selfe  to  deny  your  selfe  so  much,  as  to  reioyce 
that  the  losse  of  a  few  should  be  the  aduant- 
age  of  many  soules.  Tho,  why  doe  I  speake 
of  losse?  I  speake  that  as  your  feare,  not 
my  owne:  and  your  affection  causeth  that 
feare,  rather  than  the  occasion. 

The  God  of  the  Haruest  shall  send  you  a 
Labourer,  more  able,  as  carefull:  That  is 
my  prayer,  and  hope,  and  shall  be  my  ioy. 
I  dare  not  leaue  but  in  this  expectation,  this 
assurance.  Whateuer  become  of  me,  it  shall 
be  my  greatest  comfort  to  heare  you  com- 
mend your  change ;  and  to  see  your  happy 
progresse  in  those  waies  I  haue  both  shewed 
you,  and  beaten.  So  shall  we  meet  in  the 
end,  and  neuer  part. 


Sir  Edmund  Bacon,   Knigbt.—Hall 

himself  tells  us  that  Sir  Edmund  Bacon 
was  'the  grandchild  of  that  renowned 
Bacon,  the  great  Chancellor  of  England.' 
His  position  in  the  Bacon  family  will  be 
found  fully  set  forth  in  Burke's  *  Extinct 
Baronetage.' 

Hall  addressed  an  Epistle  to  him  also, 
which  is  even  more  curious  than  the  last 
It  occurs  in  the  second  '  Decad,'  as  No.  2. 


XVI 


MEDITATIONS 


To  Sir  EDMVND  BACON. 

0/  the  benefit  of  retlrednesse  and 
secrecie. 

Svspect  (if  you  can)  that,  because  now  many 
cold  windes  blow  betwixt  vs,  my  a£fection 
can  be  cooler  to  you.     True  loue  is  like  a 
strong:  streame,  which  the  further  it  is  from 
the  head,  runnes  with  more  violence.     The 
thoughts  of  those  pleasures  I  was  wont  to 
finde  in  your  presence,  were  neuer  so  delight- 
full,  as  now  when  I  am  barred  from  renuing 
them.    I  wish  me  with  you ;  yea  (if  I  could 
or  might  wish  to  change)  I  should  wish  me 
your  selfe.     To  liue  hidden,  was  neuer  but 
safe,  and  pleasant ;  but  now,  so  much  better, 
as  the  world  is  worse.     It  is  a  happinesse, 
not  to  be  a  witnes  of  the  mischiefe  of  the 
times ;  which  it  is  hard  to  see,  and  be  guilt- 
lesse.     Your   philosophicall    Cell   is  a    safe 
shelter  from  tumults,  from  vices,  from  dis- 
contentments.    Besides  that  liuely,  honest, 
and  manly  pleasure,  which  arises  from  the 
gaine  of  knowledge  in  the  deepe  mysteries 
of  Nature;  how  easie  is  it  in  that  place  to 
liue  free  from  the  common  cares,  from  the 
infection    of  common    euils!     Whether  the 
Spaniard  gaine  or  saue  by  his  peace,  and 
how  hee  keepes  it;   and  whether   it  were 
safer  for  the  States  to  lay  downe  armes,  and 
be   at   once   still    and    free;    Whether   the 
Emperors  truce  with  the  Turke  were  honor- 
able and   seasonable;    and  whether  Venice 
haue  wonne  or  lost  by  her  late  iarres ;  are 


thoughts  that  dare   not   looke   in  at  those 
doores.    Who  is  enuyed,  and  who  pitied  at 
Court;    Who    buyes    hopes   and    kindnesse 
dearest;   who  layes  secret   mynes  to  blow 
vp  another,  that  himselfe  may  succeed,  can 
neuer  trouble  you:    These    cares   dare   not 
enter  mto  that  Sanctuary  of  peace.    Thence 
you  can  see  how  all  that  liue  publike  are 
tossed  m  these  waues,  and  pity  them.    For 
great  places  haue   seldome    safe  and  easie 
entrances :  and  (which  is  worst)  great  charges 
can  hardly  be  plausibly  wielded,  without  some 
indirect    policies.      Alas!    their    priuiledges 
cannot    counteruaile    their    toyle.       Weary 
dayes,  and  resUesse  nights,  short  lifes  and 
long  cares,  weake  bodies  and  vnquiet  mindes. 
attend  lightly  on  greatnesse.     Eyther  Clients 
breake  their  sleepe  in  the  morning,  or  the 
intention  of  their  minde  driues  it  off  from 

thn^c?"'.!""^*^,^-     ^yt^^»- suits  or  complaints 
thrust  themselues  into  their  recreations;  and 
packets  of  Letters  interrupt  their  meales.    It 
is  euer  Terme  with  them,  without  Vacation. 
Their  busmesses  admit  no  night,  no  holiday: 
Loe  your  priuacy  frees  you  from  all  this,  and 
what  euer  other  glorious  misery.    There  you 
may  sleep,  and  eat,  and  honestly  disport,  and 
emoy  your   selfe,   and   command  both  your 
praises   and  others.      And,   whiles  you   are 
happy,  you  liue  out  of  the  reach  of  enuy 

^I.IT^^^  'f  ''°^  '^^*  ^"^s*  thither :  which 
In.!?  M  '"'"^  condemne  as  the  fault  of  my 
oue.  No  man  offers  to  vndermine  you,  none 
to  disgrace  you :  you  could  not  want  these 
nconueniences  abroad.  Yea,  let  a  mL  hue 
»n  the  open  worid,  but  as  a  looker  on,  he 


XVlll 


MEDITATIONS 


shall   bee   sure   not  to  want  abundance  of 
vexations.     An  ill  mind   holds   it  an  easie 
torment,  to  liue  in  continuall  sight  of  euill ; 
if  not  rather  a  pleasure:  but,  to  the  well- 
disposed,  it  is  next  to  Hell.     Certainly,  to 
liue  among:  Toads  and  Serpents,  is  a  Paradise 
to  this.    One  iests  pleasantly  with  his  Maker : 
another  makes  himselfe  sport  with  Scripture. 
One  fills  his  mouth  with  oathes  of  sound : 
another  scoffes  at  the  religious.    One  speakes 
villanie  ;  another  laughes  at  it ;  a  third  defends 
it.    One  makes  himselfe  a  Swine,  another  a 
Deuil :  Who  (that  is  not  all  earth)  can  endure 
this?   who  cannot   wish   himselfe   rather  a 
desolate  Hermite,  or  a  close  prisoner  ?    Euery 
euill  we  see,  doth  either  vex,  or  infect  vs. 
Your  retirednesse  auoids  this;  yet  so,  as  it 
equally  escapes  all  the  euils  of  solitarinesse. 
You  are  full  of  friends ;  whose  society,  inter- 
mixed with  your  closenesse,  makes  you  to 
want  httle  of  pubUke.     The  Desert  is  too 
wilde,  the  Citie  too,  populous :  the  Country 
is  onely  fit  for  rest.     I  know,  there  want  not 
some  obscure  comers,  so  haunted  with  dul- 
nesse,  that  as  they  yeeld  no  outward  vnquiet- 
nesse,  so  no  inward  contentment.    Yours  is 
none  of  those  ;  but  such  as  striues  rather  with 
the  pleasure  of  it,  to  requite  the  solitarinesse. 
The  Court  is  for  honour,  the  City  for  gaine, 
the  Countrey  for  quietnesse ;  a  blessing  that 
need  not  (in  the   iudgement  of  the  wisest) 
yeeld  to  the  other  two.     Yea,  how  many 
haue  wee  knowne,  that  hauing  nothing  but 
a  coat  of  thatch  to  hide  them  from  heauen, 
yet  haue  pittied  the  carefuU  pompe  of  the 
mighty?  how  much  more  may  those  which 


AND  VOWS 


XIX 


haue  full  hands  and  quiet  hearts,  pitty  them 
both  ?    I  do  not  so  much  praise  you  in  this, 
as  wonder  at  you.     I  know  many  vpon  whom 
the    conscience    of    their    wants    forces    a 
necessary  obscurity ;  who  if  they  can  steale 
a  vertue  out  of  necessity,  it  is  well:  but,  I 
no  where  know  so  excellent  parts  shrouded 
in  such  willing  secrecy.    The  world  knowes 
you,    and    wants    you;    and    yet    you   are 
voluntarily  hid.     Loue  your  selfe  still;    and 
make  much  of  this  shadow,  vntiU  our  common 
mother  call  you  forth  to  her  necessary  seruice, 
and    charge  you    to  neglect  your   selfe,   to 
pleasure  her.    Which  once  done,  you  know 
where  to  find  peace.    Whether  others  applaud 
you,  I  am  sure,  you  shall  your  selfe:  and  I 
shall  stiU   magnifie  you,  and  (what  I  can) 
imitate  you.i 

Hall  himself  tells  at  length  the  story 
of  their  journey  together  to  the  Ardennes, 
to  which  he  alludes  in  his  dedication  of  [ 
the  third  Century. 


THE  EDITIONS 

I  have  put  in  tabular  form  a  list  of  all 
the  editions  which  I  know  to  exist  The 
text  from  which  the   present  edition  is 

*  Ed.  1624. 


MEDITATIONS 


reprinted  is  that  of  the  year  1621 ;  it  being 
the  last  separate  edition  which  appeared 
during  the  Bishop's  lifetime.    To  each  of 
the  editions  I  have,  in  the  table,  appended 
a  letter:  and  I  have  given  at  the  foot  of 
each  page  such  variations  of  spelling  as 
seemed  to  me  most  noteworthy.     In  this 
way  it  has  been  possible,  and  I  hope  it 
has  been  worth  the  while,  to  follow  the 
development   of    our   language   over   an 
interesting  period.      I   have  not  thought 
it  worth  while  to  give  any  information, 
except  in  one  or    two    instances,   as  to 
editions  after  the  Bishop's  death.      In  the 
editions  published  during  the  nineteenth 
century    the     spelling    was     throughout 
modernised. 

It  is  curious  that  Lowndes*  'Biblio- 
grapher's Manual,'  though  it  devotes  four 
columns  to  the  works  of  Bishop  Hall, 
ignores  the  existence  of  his  *  Meditations 
and  Vowes '  altogether. 


AND  VOWS 


XXI 


EDITIONS  AND  COPIES 
1606  (A) 


MEDITATIONS  I  and  VOWES  Diuinel 
and  Morall ;  |  [Line]  |  Seruing  |  For 
direction  in  Christian  \  and  Ciuill 
practice:  |  [Line]  |  Diuided  into  two| 
Bookes.  I  [Line]  |  By  lOS.  HALL.  | 
[Line]  |  AT  LONDON  |  Imprinted 
by  Humfrey  |  Lownes,  for  lobn  \ 
Porter.  |  1606. 

Within  an  ornamental  border,  containing 
E.  R.  at  head  and  foot. 

Collation  :  A  -  K,  A  -  H12 16.   pp.  [g]  +  231  + 
[I];  [8] +  195+ [I]. 
Copies :  Trinity  College,  Cambridge. 
Keswick  Hall,  Norwich. 
British  Museum  (wants  pp.  27-30). 
University     Library,     Cambridge 
(title  misplaced). 


MEDITATIONS  I  and  VOWES  Diuinel 
and  Morall.  |  [Line]  |  Seruing  |  For 
direction  in  Christian  |  and  Ciuill 
practise.  |  [Line]  |  Diuided  into  two  | 
Bookes :  I  [Line]  |  By  los.  HalL  | 
[Line]  I  AT  LONDON  |  Imprinted  by 


ZXll 


I 


MEDITATIONS 


Humfrey  |  Lownes,  for  lohn 
1606. 


Porter. 


Copy:  Bodleian  Library,  Oxford. 

Notes:  The  title-pages  differ  also  in  the 
left,  rigfht,  and  lower  borders;  and  the  first 
nine  lines  of  the  title  have  been  cut  out  and 
inserted. 

1607(B) 

MEDITATI-  I  ONS  and  VOWES  [ 
Diuine  and  Morall;  |  Diuided  into 
two  Bookes.  |  By  los.  HALL,  j 
[Ornament]  |  AT  LONDON,  |  Im- 
printed by  Humfrey  \  Lownes  for 
lobn  Porter.  \  1607.  |  12°. 

Collation:  A- K,  A- Hi2l«.  Pp.  [83  +  231  + 
[I];  [8]  +  i9S+[i]. 

Notes :  The  title  (as  above)  is  within  a  scroll 
border,  used  for  the  *  Seven  Sobs  of  a  Sorrow- 
ful Soule,'  by  W.  Hunnis,  printed  by  H.  Den- 
ham  in  1589,  a  copy  of  which  is  in  Cambridge 
University  Library. 

The  titles  of  the  second  and  third  Centuries 
are  in  a  chain  border  composed  of  oblongs 
and  ovals. 

Copies :  Frankfort,  Stadt-bibliothek. 
C.  Sayle. 

1609(C) 

MEDITATIONS  |  AND  \  VOWES,  | 
Diuine  and  Morall:  \  Seruing  for 
Direction  in  |  Christian  and  Ciuill  | 
Practise.  I  Diuided  into  two  Bookes. 


AND  VOWS 


Newly  enlarged  with  10  |  Vowes  and 
Meditations.  |  [Line]  |  By  los.  HALL.! 
[Line]  |  AT  LONDON,  |  Printed  by 
Tbo:  Purfoot  |  (or  Arthur  Johnson, 
SB'  I  muell  Macham, and  \  Lawrence 
Lyie.  I  1609.  I  12°. 

The  title  in  a  border  of  ornaments. 
Collation:  A-Via.     Pp.  [8]+469+[3]. 
Copies :  British  Museum. 
Bodleian  Library. 

1615  (D) 

A  RECOLLECTION  I  o/si/cA  Treatises 
as  I  haue  bene  heretofore  \  gener- 
ally published,  and  |  are  nowe  re- 
uised,  correc'  |  ted,  augmented,  \ 
By  I  Jos:  Hall,  Dr.  of  Diuinity.  \ 
With  additions  of  some  \  others  not 
hitherto  |  extant.  \  LONDON  | 
Printed  for  SAMVEL  MACHAM 
At  the  I  Bul-head  in  Pauls  Church- 
yard.    1615.     F". 

Engraved  tiUe  by  Ren.  Elstrack  (Altar 
within  four  pillars,  heart  and  eye  over  a  fire. 
Two  cherubs,  etc.). 

Copy :  Bodleian  Library. 

1616  (E) 

Meditations  |  &  |  Vowes,  |  Diuine  and 
Morall:  \  Seruing  for  direction  in  | 
Christian  and  Ciuill  |  Practice.  |  Diuided 
into  two  bookes.  \  Newely  enlarged 


ZZIV 


MEDITATIONS 


with  10  I  Vowes  and  Meditations,  i 
[Line]  |  By  lOS.  HALL.  |  [Line]  | 
LONDON  I  Printed  by  Humfrey\ 
Lownes,  for  Henry  |  Fetherston.  | 
1616.  I  12°. 

Collation :  [Af  (A  i  and  6  cut  away),  B  -  8^2 
(S  II  and  12  not  seen).     Pp.  [12] +341  +  [5]. 
Copy :  University  Library,  Cambridge. 

1617  (F) 

A I RECO  LLECTION  i  o/siic/i  Trea^/ses 
as  I  haue  bene  heretofore  |  seuerally 
published,  and  \  are  nowe  reuised, 
correc:  \  ted,  augmented,  |  By  |  Jos: 
Hall  Dr.  of  Diuinity.  |  With  ad- 
dition of  some  I  others  not  hither- 
to I  extant,  |  London.      Printed    for 
Hen:  Fetherstone  |  in    Paul's-church- 
yeard  at  ye  signe  of  the  rose. 
Engjaved  title  by  Ren.  Elstrack. 
Collation ;  Engraved  title,  A*,  B  -  Z,  Aa  -  Zz, 
Aaa  -  Ppp6,  Qqq4,  a  -  P%  Q«,  R  -  Z.  Aa  -  Bbe, 
Cc8. 

Separate  titles  dated  1617,  with  device  *  Sic 
elevabitur,'  etc.    Printed  by  Edward  Griffin. 
Copies :  British  Museum. 

University  Library,  Cambridge. 

1621  (G) 
MEDITATIONS  |  AND  \  VOWES,  | 
Diuine  and  Moral/:  |  Seruing  for 
direction  in  |  Christian  and  Ciuill  | 
PRACTICE.  I  Newly  enlarged  with 
CA-  I  RACTERS    of    VERTVES  i 


AND  VOWS 


and  VICES.|[Line]!B>-  lOS.  HALL.| 
[Line]  |    LONDON,    |    Printed      by 
Wiiliam      Stansby     for  |   Henrie 
Fetherstone.  \  1621. 
The  title  within  four  border  pieces. 
The  second  and  third  Centuries  have  a  title 
compartment  with  the  date  *  1583 '  at  base. 

CoUation :  A6  (+  i)  (third  leaf  marked  A  4), 
B-Z,  Aa-Lli2  Mm3.     Pp.  [10] +796 +  [2]. 

Contents :  Meditations  and  Vowes,  Heaven 
upon  Earth  ;  Arte  of  Diuine  Meditation,  Holy 
Observations  and  Psalms,  Caracters  of  Vertues 
and  Vices. 
Copies :  British  Museum. 
Sion  College. 

C.  Sayle  (wanting  A  i  and  6,  and 
Mm  2). 

1621  (H) 

A  I  RECOLLECTION  |  etc.  (As  edition 
F,)  with  the  date  '1621'  engraved  in 
the  left-hand  lower  comer. 

The  separate  titles  bear  imprint:  LONDON,] 
Imprinted  by  FELIX  KYNGSTON,  for 
HENRY  FETHERSTONE,  |  dweUing  at 
the  signe  of  the  Rose  in  Pauls  Church- 
yard. I  1621.  With  Kingston's  device  '  Pax 
opvlentiam,'  etc. 

The  titles  of  the  second  and  third  Centuries 
are  dated  1620. 

Collation :  Engraved  title,  A^  B  -  Z,  Aa  -  Zz, 
Aaa  -  Zzz,  Aaaa  -  Kkkk,«  LIU,  Mmmms 
A-N6  08. 

Copies :  British  Museum. 

University  Library,  Cambridge. 


zxv 


>  f  I 


XXYl 


MEDITATIONS 


1625  (I) 


THE  I  WORKS  I  OF  |  JOSEPH  HALL 
Doctor  in  Diuinitie,  and  |  Deane  of 
WORCESTER.  |  [Line]  |  With  a 
Table  newly  added  to  |  the  whole 
Worke.  |  [Line  and  five  border  pieces]  | 
LONDON,  I  Printed  for  Thomas 
Pauien  I  Miles  Flesher,  and  lohn  \ 
Haviland,  \  1625.  |  F". 

The  title  in  an  architectural  compartment 
with  cherubs  at  top,  used  also  in  editions  D, 
etc. 

The  separate  titles  of  the  Meditations  and 
Vowes    bear  imprint:    London,   Printed  for 
Thomas  Pavier,  MUp s  Flesher  and  John  Havi- 
land.  1624.  With  device :  '  Sic  elevabitur,'  etc. 
Copies:  Lambeth. 

Bodleian  Library  (wants  pp.  161- 

200). 
British  Museum  (wants  Ai  blank). 
C.  Sayle  (imperfect). 


THE  I  WORKS  I  OF  |  JOSEPH  HALL 
Doctor  in  Diuinitie,  and  |  Deane  of 
WORCESTER.  |  [Line]  |  With  a 
Table  newly  added  to  |  the  whole 
Worke. I  [Line,  and  five  border  pieces]  | 
LONDON,  I  Printed  for  Nath. 
Butter,  I  dwelling  neere  Saint  | 
Austins  Gate.  |  1625.  |  F". 


Another  issue  of  the  preceding  with  title- 
page  dififering. 
Copies :  Westminster  Abbey. 

Jesus  College,  Cambridge. 


1628  (K) 


THE  I  WORKS  I  OF  i  JOSEPH  HALL  \ 

B.  of  EXCETER.  |  [Line]  |  With  a 
Table  newly  added  to  |  the  whole 
Worke.  I  [Line,  and  five  border  pieces]  | 
LONDON,  I  II Printed  by  M.F/esAer 
for  N.  BVTTER.  |  1628.  |  F°. 

The  title  in  the  architectural  compartment 
with  cherubs. 

The  separate  titles  bear  imprint  with  date 
1627,  and  printers  device  as  edition  I.    The 
volume  was  printed  partly  by  Flesher,  partly 
by  J.  Haviland,  and  partly  by  J.  Beale. 
Copies :  University  Library,  Cambridge. 

Selwyn     Divinity    School,    Cam- 
bridge. 
C.  Sayle. 


The  title,  architectural  compartment,  and 
five  border  pieces  identical  with  the  preceding, 
but  with  the  imprint :  LONDON,  |  U  Printed 
by  lOHN  I  HAVILAND.  | 

Copy :  St.  John's  CoUege,  Cambridge. 


XXVUl 


MEDITATIONS 


THE  I  WORKS  I  OF  |  JOSEPH  HALL  , 
B.  of  EXCETER.  |  [Line]  |  With  a 
Table  newly  added  to  |  the  whole 
Worke.j  [Line,  and  five  border  pieces]  i 
LONDON.  I  1[  Printed  by  MILES! 
FLESHER.  I  1628.  I  F°. 

The  title  in  the  architectural  compartment 
with  cherubs  and  cherub  mask. 
Copy;  British  Museum. 


A  portrait  of  the  Bishop  was  published  in 
this  year,  with  verses  beneath  signed  lo. 
Sampson.  It  was  engjaved  by  John  Payne, 
and  bears  imprint  'Imprinted  for  Philemon 
Stephens  and  Christopher  Meredith.  1628.' 
It  was  probably  intended  as  a  frontispiece 
to  '  the  grreater  Volume ' ;  but  the  only  copies 
which  I  have  seen  are  prefixed  to  the  copy 
of  the  editions  of  1634,  1647,  and  1648  in  the 
Libraries  of  Lambeth  Palace,  of  Pembroke 
College,  and  of  Emmanuel  College,  of  Gon- 
ville  and  Caius  CoUege,  Cambridge,  and  of 
the  British  Museum  respectively. 

1634  (L) 

a 

THE  I  WORKS  I  OF  |  JOSEPH  HALL  | 
B.  of  I  EXCETER.  |  [Line]  |  With  a 
Table  now  |  added  to  the  same.  | 
[Line]  |  LONDON,  |  Printed  for  Ph. 
Stephens  \  and    Ch,    Meredith,    at 


AND  VOWS 


the  I  Golden  Lion  in  |  Pauls  Church- 
yard. I  1634.  I  F°. 
Title  in  an  architectural  compartment  with 
cherubs  at  top  and  cherub  mask.    No  portrait. 
The  separate  titles  '  Imprinted  at  London, 
1634,'  with  device. 
Copy :  Lambeth  Library. 

THE  I  CONTEMPLATIONS  |  upon  the 
History  of  the  |  NEW  TESTA- 
MENT, I  now  complete:  |  [Line]  | 
The  second  Tome,  \  [Line]  |  To- 
gether  with  \  Divers  TREATISES  | 
not  hitherto  reduced  to  |  the  greater 
Volume  :\  And,  \  Some  others  never 
till  now  I  Published  |  BY  |  Jos:  Exon.  | 
[Line]  |  1634.  I  LONDON,  Printed  by 
M.  Flesher  for  NATH :  BUTTER 
in  I  Pauls  Churchyard  at  the  signe 
of  the  Py'd-Bull. 

The  title  in  an  architectural  compartment 
with  cherubs  at  top  and  rose  and  crown. 
With  the  portrait  of  1628  prefixed. 

Copy :  Lambeth  Library. 


THE  1  WORKS  I  OF  |  JOSEPH  HALL  \ 

B.  of  I  EXCETER.  |  [Line]  |  With  a 
Table  now  |  added  to  the  same.  | 
[Line]  |  LONDON,  |  IF  Printed  by /o. 
Havlland  dwelling  in  the  Little  |  Old 
Bayly.  |  1634.  I  F^ 
The  title  in  a  different  compartment,  with 

cherubs  at  top  and  cherub  mask.     With  a 

later  portrait  inserted. 


MEDITATIONS 


Vol.  ii.  as  in  preceding  copy.    Vol.  iii.  dated 
1662. 
Copy:  British  Museum. 


THE  i  WORKS  I  OF  I  JOSEPH  HALL  | 
B.  of  I  EXCETER.  |  [Line]  |  With  a 
Table  now  |  added  to  the  same.  | 
[Line]  |  LONDON  |  Printed  for  Natb, 
Butter,  I  at  the  Pide  Bull  neere  |  S. 
Austins  gsitt.  I  1634.  I  ¥\ 

Title  in  an  architectural  compartment,  with 
cherubs  at  top.     No  portrait. 
Another  issue  of  the  preceding^. 
Copies :  Bodleian  Library. 

Trinity  College,  Cambridge  (wants 

A  I). 
Peterhouse,  Cambridge. 

THE  I  SECOND  TOME,  |  Contain- 
ing I  The  Contemplations  \  upon  the 
History  of  the  |  NEW  TESTA- 
MENT, I  now  complete  |  Togetlier 
with  I  Divers  TREATISES  i  not 
hitherto  reduced  to  |  the  greater 
Volume  :  I  And,  \  Some  others  never 
till  now  I  Published  \  BY  |  los:  Exon,  \ 
Printedby  {sic)  M.  Flesher,  \  for 
Nathaniel .  Butter,  \  1634. 

The  title  in  a  decorative  compartment,  with 
vase  at  top,  and  jewel  at  base,  with  side 
columns. 

Copy :  C.  Sayle. 


AND  VOWS 


THE  I  SECOND  TOME  |  [etc.  with 
imprint]  Printed  by  M.  Flesher  for 
NATH.  BUTTER  in  |  Pauls 
Churchyard  at  the  signe  of  the  Py'd 
Bull,  i 

The  title  in  the  compartment  with  cherubs. 
Bound  with  Vol.  i.  of  1628,  Vol.  iii.  of  1662. 
Copy :  British  Museum. 


1647  (M) 

THEjWORKS  OFIJOSEPH  HALLj 
B.  of  !  NORWICH.  I  [Line]  |  With 
a  Table  now  |  added  to  the  same. 
[Line]  |  LONDON,  |  Printed  by  M. 
Flesher,  and  |  are  to  be  sold  by  | 
Andr,  Croolce,  \  1647.     F°. 

The  title  in  an  architectural  cc  upartment. 
Meditations  and  Vowes,  Century  I  bears 
date  1647.    Centuries  II.  and  III.  bear  date 
1643.    The  rest  of  the  volume  bears  various 
dates  1644,  1643,  1642. 
Copies :  University  Library,  Cambridge. 

Gonville  and  Caius  College,  Cam- 
bridge. 
Pembroke     College,     Cambridge 

(portrait  of  1628  prefixed). 
King's  College,  Cambridge. 
Queens'  College,  Cambridge  (two 

copies). 
Emmanuel    College,     Cambridge 

(portrait  of  1628  prefixed). 
University  College,  Sheffield. 


MEDITATIONS 


1648 

THE|WORKS|OF|JOS£P//   HALL\ 

B.  of  I  NORWICH.  I  [Line]  |  With 
a  Table  now  |  added  to  the  same.  [ 
[Line]  |  LONDON,  |  Printed  by  M. 
Flesber,  and  |  are  to  be  sold  by  Rich, 
Tom  Has  \  at  the  Sun  and  Bible 
neare  |  Pie-comer,  \  1648.  |  F . 

The  title  in  the  compartment,  with  cherubs 
and  the  rose  and  crown.  The  portrait  of 
1628  prefixed. 

This  is  another  issue  of  the  preceding:. 
Bound  with  the  third  volume  issued  in  1662. 

Copy :  British  Museum. 


1751  (N) 

A  Christian  Library.  Consisting  Of  Ex- 
tracts from  and  Abridgments  of  the 
choicest  pieces  of  Practical  Divinity, 
which  have  been  publish'd  in  the 
english  tongue.  In  Fifty  Volumes. 
By  John  Wesley,  M.A.  Late  Fellow 
of  Lincoln-College,  Oxford.  Vol.  vii. 
Bristol:  Printed  by  Felix  Farley. 
M.D.CC.LI.     8". 

The  Christian  Library  viras  printed  from 
I749-I7S5'  The  Meditations  and  Vows  occupy 
PP>  5-34*  I'he  dedications  and  introductory 
verses  are  omitted. 

Copy :  British  Museum. 


AND  VOWS 


XXXIll 


1805 

Selections  from  the  works  of  Taylor, 
Hooker,  Hall,  and  Lord  Bacon.  With 
an  analysis  of  the  advancement  of 
learning.  By  Basil  Montagu,  Esq., 
A.M.     London,  1805.    8°. 

Pp.  180-190  contain  the  select  Meditations. 
Copy:  British  Museum. 

1807 

Selections  from  the  works  of  Taylor, 
Hooker,  Milton,  Hall,  Barrow,  and 
Bacon  ;  w^ith  an  analysis  of  the 
Advancement  of  Learning.  By  Basil 
Montagu,  Esq. ,  A.  M.  In  two  volumes. 
Second  Edition.     London,  1807.    8°. 

Vol.  i.  pp.  161-165  contain  six  of  the  Medita- 
tions and  Vowes. 


1808  (O) 

The  Works  of  the  Right  Reverend  Father 
in  God,  JOSEPH  HALL,  D.D., 
successively  Bishop  of  Exeter  and 
Norwich  :  now  first  collected  with 
some  account  of  his  life  and  sufferings, 
written  by  himself,  arranged  and 
revised,  with  a  glossary,  index,  and 
occasional  notes,  By  Josiah  Pratt, 
B.D.  F.A.S.  .  .  .  London.  .  .  .  1808. 
8°. 

In  ten  volumes. 


XXZIV 


MEDITATIONS 


l8ll   (P) 

Select  works  of  Bishop  Hall  ...  In  five 
volumes.  Arranged  and  revised,  by 
Josiah  Pratt,  B.D.,  F.A.S.  .  .  . 
London  .  .  for  L.  B.  Seeley,  169, 
Fleet-street     181 1.     8°. 

The  Meditations  and  Vows  are  in  vol.  iii. 
pp.  1-78. 
Copy :  Trinity  College,  Cambridge. 

1819  (Q) 

A  Christian  Library  consisting  of  extracts 
from  and  abridgments  of  the  choicest 
pieces  of  Practical  Divinity  which 
have  been  published  in  the  english 
tongue.  In  thirty  volumes.  First 
published  in  1750,  in  fifty  volumes. 
12\  By  John  Wesley,  M.A.,  late 
fellow  of  Lincoln  College,  Oxford. 
Vol.  iii.     London,  1819.     8^ 

The  Meditations  and  Vowes  occupy  pp.  103- 
131. 

Copy :  British  Museum. 

1820 

Selections  from  the  works  of  Bishop  Hall. 
London :  J.  Hatchard,  1820.    8. 

Pp.    1-13    contain     selections     from    the 
Meditations. 
Copy:  British  Museum. 


AND  VOWS 


1824  (R) 

Select  Tracts  from  the  writings  of  the 
right  rev.  Joseph  Hall,  D.D.,  succes- 
sively lord  bishop  of  Exeter  and  of 
Norwich.  Edited  by  the  Rev.  C. 
Bradley,  vicar  of  Glassbury,  Brecon. 
Printed  for  L.  B.  Seeley  and  Son, 
Fleet-street,  London.  MDCCCXXIV. 
(Select  British  Divines.  Vol  xv. 
No.  xxxviil)    8°. 

Pp.  225-313  are  the  text  of  the  Meditations. 
Copy :  University  Library,  Cambridge. 


1829 

Selections  ...  by  Basil  Montagu,  Esq., 
A.M.  Third  edition.  London :  William 
Pickering.     MDCCCXXIX.    8". 

Pp.  215-216  are  from  the  Meditations. 
Copy :  British  Museum. 


1837  (S) 

THE  WORKS  OF  JOSEPH  HALL, 
D.D.  A  new  edition  in  twelve 
volumes.  Oxford :  D.  A.  Talboys. 
MDCCCXXXVII.     8°. 

Edited  by  Peter  HaU. 

The  Meditations  and  Vowes  occur  in  vol. 
viii.  pp.  1-91. 


I 


MEDITATIONS 


)! 


\ 


1851  (T) 
Meditations    and  (  Vows  |   Divine    and 
Moral:  j  Serving   for    Directions  in 
Chnstian  and  Civil  Practice :  |  also  |  a 
Speech  in  Parliament,  |  In  defence  of 
the  Canons  made  in  Convocation.  I  By 
Joseph  Hall,  D.D.  |  Lord  Bishop  of 
Exeter,   and   afterwards  i  Bishop    of 
Norwich.  I  [Ornament]  London :  |  Re- 
printed for  William  Pickering,  |  1851.  I 
12  • 

One     volume     of     Pickering's    Christian 
Classics. 


1863  (U) 

THE    WORKS    OF     THE     RIGHT 

REVEREND     JOSEPH      HALL, 

D.D.      A    new    edition    .    .        BY 

PHILIP  WYNTER,   D.D.     Presi- 

OXFORD  :  At  the  University  Press 
MDCCCLXIII.     8°. 

The    Meditations    and    Vowes    occur   in 
vol.  vii.  pp.  439-521. 


1867 

Devotions,  sacred  aphorisms,  and  rehgious 
table  talk.  Selected  from  .  .  bishop 
Hall  .  .  .  by  the  Rev.  J.  W.  Morris. 
London,  1867.    8^ 

Pp.  378  seq.  give  parts  of  the  Meditations 
but  without  reference.  ' 

Copy :  British  Museum. 


AND  VOWS 

xzzvu 

NOTE  ON   THE  EARLIER  EDITIONS. 

As  the  order  of  the  five  pieces,  eventually  printed  together,  differs  considerably  in 
the  earlier  copies,  it  is  desirable  to  tabulate  all  the  copies  known. 

tnnssnjiv 

M    M    M    M    M 
M    M   M    M    M 

<moQ 

1  With  foldingplate.                     2  Xhe  title  cut  away,  showing  fragment  of  original  woodcut  com- 

Eartment,  but  differing  from  any  known  copy.    The  title  of  '  Meditations  and  Vovies,  i6o6,'  prefixed 
ere.                       »  '  The  third  edition.                        *  The  order  does  not  change  after  this. 

•XjjsjaAjun 
s3puqui?3 

M 
M 

M 

M    M    M    M 

<OCQQ 

•ai/tES  D 

M    M    M    M 

<omQ 

UBpipoa 

f 

M 

< 

M 

«8vSvo  «8 

w   «  w    « 

i<UPQQ 

•XjISiSAIUQ 

aSpuquii;3 

Isi 

M    M    M 

o<m 

•0 

II 

M    M 

<m 

•aSpuqare^ 

'aaaiioo 

Xaiuui 

SSI 

«o«o<o 

M    M    M 

<fflU 

¥4 

Meditations   . 
Heaven  upon 
Arte  of  Divine 
Holy  Observations 
Characters 

• 
• 

« 

V 

u 

*-> 
V 

B 

•w4 

1 

<nuQ(i] 

s 

) ! 


/» 


It   is   curious   also   that    Bishop   Hall 
should  be  the  first  English  author  to  be 
translated  into  French.     His  *  Characters 
of  Vertues  and  Vices,'  having  first  ap- 
peared in  England  in  1608  was,  it  would 
seem,  translated  and  published  in  French 
in  the  year  i6io,   perhaps  by  the  Sieur 
de  Tourval.1    I  have  not,  however,  been 
fortunate  enough  to  discover  a  copy.    A 
second  edition  appeared  in  1619,  and  a  third 
in  1634.     The  *  Meditations  and  Vowes' 
were  translated  into  French.     The  first 
edition  I  have  not  seen,  but  tiie  second, 
printed  in  1614  as  '  Le  Sen^que  resuscit6,' 
appeared  at  Paris  in  duodecimo.     If  the 
attribution    of    tiie    translation    of    tiie 
'  Characters '  to  De  Tourval  is  doubtful, 
tiiat  of  tiie  *  Meditations '  is  more  certain,' 
for  tiie  royal  patent  is  made  out  in  his 
name.     A  copy  of  the  second  edition  is 
in  the  University  Library,  Cambridge. ^ 

J  ^r  ■^' J- 7"'^Y^d  SAoArs^rare  en  France,  pp.  g.. 
95.     I  am  indebted  to  my  friend  Mons.  Alfred  Barbeau. 

t^;^r''  °'  ^^^"' '''  ^--"«  -y  -^-^-  - 

bv  T^''^'  ^"""'^^'  ^"''"^'  ^"^  '^^"^'^^«d  >"»°  French 


AND  VOWS 


An  equally  remarkable  tribute  to  the 
popularity  of  these  pieces  is  a  translation 
of  them  made  into  Dutch  verse  by  Jan 
Van  Arnhem,  Heer  van  Rosendal,  and 
published  in  his  ^Gedag^en  en  Gedigten, 
geestelyke  en  zedelyke,'  at  Leyden,  in  1707, 
in  quarto.  A  copy  of  this  extraordinary 
book  is  in  the  British  Museum  Library. 

I  should  be  wanting  in  honour  and 
common  courtesy  if  I  did  not  express  my 
gratitude  to  Mr.  F.  Jenkinson,  who  first 
drew  my  attention  to  the  literary  import- 
ance of  this  book ;  to  Dr.  Henry  Jackson 
who  supplied  me  with  nearly  all  the 
classical  references  which  will  be  found 
in  the  notes;  to  Mr.  W.  Aldis  Wright 
for  referring  me  to  Howell  for  the  notes 
on  IL  69,  and  III.  64;  to  Professor  F. 
Koestiin  of  Halle  for  the  note  on  Luther ; 
to  Monsieur  A.  Barbeau  already  men- 
tioned ;  to  Mr.  Madan  and  to  Mr.  E.  Gordon 
Dufif;  to  Mr.  A.  Hutchinson  for  the  note 
on  I.  79 ;  and  to  Mr.  C.  G.  ConoUy  for  the 
note  on  I.  49.  If  this  edition  has  any  value 
it  is  owing  to  these  gentiemen.    C.  E.  S. 

Cambridge,  31st  August  1901. 


ZZXIX 


VOTUM  AUCTORIS 

Quas  ego  non  vano  deprompsi  ft  pectore  leges, 
Quseque  ego  vota  tuli  pacis  honesta  mese, 

Alme  Deus  (nee  enim  sine  te  vouisse  iuuabit : 
Te  sine  nil  facio,  nil  fugio  sine  te), 

Da  placid^  seruem,  et  praesta  seruando  quietem. 
Sic  mihi  certa  salus,  sic  mihi  sancta  quiet. 


EPISTLE 


THE  FIRST  CENTURIE 


I 


TO 

THE   RIGHT  WORSHIPFVLL 

SIR    ROBERT    DRVRIE, 

Knight,  my  singular  good  Patron: 

All  increase  of  true  Honour 

and  vertue. 

OIR,  that  I  haue  made  these  my  homely 
Aphorismes  publike,  needes  no  other 
reason,  but  that  though  the  world  is  furnished 
with  other  writings,  euen  to  sacietie  and 
surfeit ;  i  yet  of  those  which  reduce  Christi- 
anitie  to  practice,^  there  is  (at  least)  scarcitie 
enough:  wherein  (yet)  I  must  needes  con- 
fesse,  I  had  some  eye  to  my  selfe.  For, 
hauing  after  a  sort  vowed  this  austere  course 
of  iudgment  and  practice  to  my  selfe,  I 
thought  it  best  to  acquaint  the  world  with 

1  Surfet  A  B  C  E.  2  Practise  A  C.     Practice  B  E. 


ill' 


*) 


I 


DEDICATORIE 


it ;  that  it  may  either  witnesse  my  answerable 
proceeding,  or  checke  me   in   my  straying 
there-from.     By   which   meanes,   so   manie 
men  as  I  line  amongst,  so  many  monitours 
I  shal  haue,  which  shall  point  mee  to  my 
own  rules,  and  vpbraid  me  with  my  aberra- 
tions.   Why  I  haue  Dedicated  them  to  your 
name,  cannot  be  strange  to  any,  that  knowes 
you  my  Patron,  and  mee  your  Pastor.    The 
regard  of  which  bond,  easily  drew  me  on  to 
consider,  that  whereas  my  bodie,  which  was 
euer  weake,  began  of  late  to  languish  more  ; 
it  would  not  be  inexpedient  (at  the  worst)  to 
leaue  behind  me  this  httle  monument  of  that 
great  respect,  which  I  deseruedly  beare  you. 
And  if  it  shaU  please  God  to  reprieue  me, 
vntill  a  longer  day ;  yet  it  shall  not  repent  mee, 
to  haue  sent  this  vnworthie  scrowle,  to  waite 
vpon  you  in  your  necessarie  absence ;  neither 
shall  it   be,   I  hope  bootelesse   for  you,  to 
adioyne  these  my  meane  speculations  vnto 
those  grounds  of  vertue,  you  haue  so  happily 
laid,  to  which   if  they  shall   adde  but  one 
scruple,  it  shall  bee  to  mee  sufficient  ioy,  con- 
tentment, recompence.    From  your  Halsted. 
Decemb.  4. 

Your  Worships 

humbly  deuoted, 

lOS.  HALL. 


-fliili 


iP^P" 


MEDITATIONS 


MEDITATIONS  and  VOWES 
Divine  and  Morall 


THE  FIRST  CENTURIE 


I 


I! 


TN  Meditation,  those  which  begin  Heauenly 
thoughts,  and  prosecute  them  not,  are  like 
those  which  kindle  a  fire  vnder  greene  Wood,i 
and  leaue  it  so  soone  as  it  but  begins  to  flame ; 
leesing  -  the  hope  of  a  good  beginning ;  for 
want  of  seconding  it  with  a  sutable  3  proceed- 
ing :  When  I  set  my  selfe  to  meditate,  I  will 
not  giue  ouer,  till  I  come  to  an  Issue.  It 
hath  beene  said  by  some,  that  the  beginning 
is  as  much  as  the  midst ;  yea,  more  then  all : 
but  I  say,  the  ending  is  more  then  the 
beginning. 


^  Greenwood  B. 
3  Suitable  A  B. 


-  Losing  ABC.    Leesing  E. 


f 


! 

■I 
("I 

)  ! 


nn 


I 


MEDITATIONS 


II 


T^HERE  is  nothing  (but  Man)  that  re- 
specteth  Greatnesse :  Not  God ;  not 
Death ;  not  ludgement.  Not  God :  hee  is 
no  accepter  of  persons.  Not  Nature:  wee 
see  the  Sonnes  of  Princes  borne  as  naked  as 
the  poorest:  and  the  poorest  Child  as  faire, 
well-fauoured,  strong,  wittie,  as  the  Heire 
of  Nobles.  Not  Disease,  Death,  ludgement : 
they  sicken  alike,  die  alike,  fare  alike  aifter 
death.  There  is  nothing  (besides  natural! 
men)  of  whom  Goodnesse  is  not  respected. 
I  will  honour  Greatnesse  in  others:  but  for 
my  selfe,  I  will  esteeme  a  dram^  of  Good- 
nesse worth  a  whole  world  of  Greatnesse. 


Ill 

A  S  there  is  a  foolish  Wisedome,  so  there  is 
a  wise  Ignorance  ;  in  not  prying  into 
Gods  Arke ;  not  inquiring  into  things  not 
reuealed.  I  would  faine  know  all  that  I 
need,  and  all  that  I  may :  I  leaue  Gods  secrets 
to  himselfe.  It  is  happie  for  me,  that  God 
makes  me  of  his  Court,  though  not  of  his 
Counsell.'^ 

1  Dragme  ABC.     Dram  E. 

2  Counsell  A  E.    Councdl  B  C. 


AND  VOWS 


nil 

A  S  there  is  no  vacuitie  in  Nature,  no  more 
is  there  Spiritually.  Euery  Vessell  is 
full ;  if  not  of  Liquor,  yet  of  Ayre :  so  is  the 
Heart  of  Man ;  though  (by  nature)  it  is  emptie 
of  Grace,  yet  it  is  full  of  Hypocrisie  and 
Iniquity.  Now,  as  it  is  filled  with  Grace, 
so  it  is  emptie  of  his  euill  qualities ;  as  in  a 
Vessell,  so  much  Water  eis  goes  in,  so  much 
Ayre  goes  out :  but  Mans  Heart  is  a  narrow- 
mouthed  Vessell,  and  receiues  Grace  but  by 
drops;  and  therefore  takes  a  long  time  to 
emptie,  and  fill.  Now,  as  there  be  differences 
in  degrees,  and  one  Heart  ^  is  neerer  to  ful- 
nesse  then  another:  so  the  best  Vessell  is 
not  quite  full  while  it  is  in  the  Body,  because 
there  are  still  remainders  of  corruption.  I 
will  neyther  be  content  with  that  measure  of 
Grace  I  haue,  nor  impatient  of  Gods  delay; 
but  euery  day  I  will  endeuour^  to  haue  one 
drop  added  to  the  rest :  so  my  last  day  shall 
fill  vp  my  Vessell  to  the  brim. 


OATAN  would  seeme  to  be  mannerly,  and 

reasonable ;  making  as  if  he  would  ^  be 

content  with  one  halfe  of  the  Heart,  whereas 


1  Hart  ABC. 
»  Wold  ABC. 


2  Indeuour  A  B.     Endeuor  C 
Would  E. 


MEDITATIONS 


I 


I!  • 


if-  i, 


God  challengeth  all,  or  none :  as  (indeede)  he 
hath  most  reason  to  clayme  all,  that  made  all. 
But  this  is  nothing:  but  a  craftie  fetch  of 
Satan ;  for  he  knowes,  that  if  hee  haue  any 
part,  God  will  haue  none:  so,  the  whole 
falleth  to  his  share  alone.  My  heart  (when 
it  is  both  whole,  and  at  the  best)  is  but  a 
strait  and  vnworthy  lodg:ing:  for  God:  if  it 
were  bigger  sind  better,  I  would  reserue  it  all 
for  him.  Satan  may  looke  in  at  my  doores, 
by  a  temptation:  but  he  shall  not  haue  so 
much  as  one  Chamber^roome  set  apart  for 
him  to  soioume  in. 


VI 


T  SEE,  that  in  naturall  motions,  the  neerer 
any  thing  comes  to  his  end,  the  swifter  it 
mooueth.  I  haue  seene  great  Riuers,  which 
at  their  first  rising  out  of  some  Hills  side, 
might  be  couered  with  a  Bushell;  which, 
after  many  miles,  fill  a  very  broad  Channell, 
and  drawing  neere  to  the  Sea,  doe  euen 
make  a  little  Sea  in  their  owne  Bankes :  So 
the  Winde,  at  the  first,  rising  as  a  little 
vapour  from  the  Cranies  of  the  Earth,  and 
passing  forward  about  the  Earth,  the  further 
it  goes,  the  more  blustering  and  violent  it 
waxeth.    A  Christians  motion  (after  hee  is 


AND  VOWS 


regenerate)  is  made  naturall  to  God-ward: 
and  therefore,  the  neerer  he  comes  to  Heauen, 
the  more  zealous  hee  is.    A  good  man  must 
not  be  like  Ezechias  Sunne,  that  went  back- 
ward, nor  like  loshuahs  Sunne,  that  stood 
still,  but  Dauids  Sunne,  that  (like  a  Bride- 
groome)  comes  out  of  his  Chamber,  and  as  a 
Champion  reioyceth  to  runne  his  Race :  onely 
herein  is  the  difference,  that  when  hee  comes 
to  his  High-noone,  hee  declineth  not.    How- 
euer  (therefore)  the    Minde  (in  her  naturall 
faculties)  followes   the   temperature   of  the 
Body,  yet  in  these  supematurall  things  shee 
quite  crosses  it.    For  with  the  coldest  com- 
plection  of  Age,  is  ioyned  with  those  that 
are  truly  religious,  the  feruentest  zeale  and 
affection  to  good  things:  which  is  therefore 
the   more   reuerenced,  and   better  acknow- 
ledged, because  it  cannot  be  ascribed  to  the 
hot  spirits  of  youth.    The  Deuilli  himselfe 
deuised  that  old  slander  of  early  holinesse; 
'A  yong  Saint  an  old  Deuill.'     Sometimes 
young  Deuils  haue  prooued  old  Saints  ;  neuer 
the  contrary:  but  true  Saints  in  youth,  doe 
alwayes  proue  Angels  in  their  age.    I  will 
striue  to  be  euer  good:  but  if  I  should  not 
finde  my  selfe  best  at  last,  I  should  feare  I 
was  neuer  good  at  all. 

1  Diuel  A.    Diuell  B  C  E. 


I 


Ps.  xix.  5 


f 


8 


ii 


I 


MEDITATIONS 


VII 

QONSENT  hearteneth  smne ;  which  a 
little  dislike  would  haue  daunted  at  first. 
As  we  say,  There  would  be  no  Theeues,  if 
no  Receiuers :  so  would  there  not  be  so  many 
open  mouthes  to  detract  and  slander,  if  there 
were  not  so  many  open  eares  to  entertaine 
them.  If  I  cannot  stop  another  mans  mouth 
from  speaking:  ill,  I  will  eytheropen  my  mouth 
to  reproue  it,  or  else  I  will  stop  mine  eares 
from  hearing  it ;  and  let  him  see  in  my  face, 
that  he  hath  no  roome  in  my  heart. 


VIII 

T  HAUE  oft  wondred  how  Fishes  can  re- 
tayne  their  fresh  taste,  and  yet  liue  in 
salt  waters ;  since  I  see  that  euery  other  thing 
participates  of  the  nature  of  the  place  wherein 
it  abides.    So,  the  Waters,  passing  through 
the  Channels  of  the  Earth,  varie  their  sauour 
with  the  veynes  of  Soyle,  through  which  they 
slide.    So,  brute  creatures,  transported  from 
one  Region   to  another,  alter  their  former 
quality,  and  degenerate  by  little  and  little. 
The  like  danger  haue  I  seene  in  the  manners 
of  men,  conuersing  with  euill  companions  in 
corrupt  places :  For,  besides  that  it  blemisheth 
our  reputation,  and    makes  vs   thought  iU, 


AND  VOWS 


though  we  be  good ;  it  breedes  in  vs  an  in- 
sensible declination  to  ill,  and  workes  in  vs, 
if  not  an  approbation,  yet  a  lesse  dislike  of 
those  sinnes,  to  which  our  eares  and  eyes  are 
so  continually  inured.  I  may  haue  a  bad 
acquaintance,  I  will  neuer  haue  a  wicked 
companion. 


IX 


PXPECTATION,  in  a  weake  mind,  makes 
an  euill,  greater ;  and  a  good,  lesse : 
but  in  a  resolued  minde,  it  digests  an  euill, 
before  it  come ;  and  makes  a  future  good, 
long  before  present.  I  will  expect  the  worst, 
because  it  may  come ;  the  best,  because  I 
know  it  will  come. 


OOME  promise  what  they  cannot  doe,  as 
Satan  to  Christ ;  some,  what  they  could, 
but  meane  not  to  doe,  as  the  sonnes  of  lacob 
to  the  Sechemites;  some,  what  they  meant 
for  the  time,  and  after  retrait,  as  Laban  to 
lacob;  some,  what  they  doe  also  giue,  but 
vnwillingly,  as  Herod ;  some,  what  they 
willingly  giue,  and  after  repent  them,  as 
loshua  to  the  Gibeonites:  So  great  distrust 
is  there  in  man,  whether  from  his  impotence, 
or  faithlesnesse  ;   as  in  other  things,   so  in 


I 


10 


I 


MEDITATIONS 


'.\ 


this,  I  see  God  is  not  like  Man :  but  in  what- 
euer  hee  promises,  hee  approoues  himselfe 
most  faithful!,  both  in  his  abilitie  and  perfor- 
mances. I  will  therefore  euer  trust  God  on 
his  bare  word ;  euen  with  hope  besides  hope, 
aboue  hope,  against  hope:  and  onwards  I 
will  relye  on  him  for  small  matters  of  this  life : 
for  how  shall  I  hope  to  trust  him  in  impos- 
sibiUties,  if  I  may  not  in  likelyhoods  ?  How 
shall  I  depend  on  him,  for  raysing  my  Body 
from  dust,  and  sauing  my  Soule,  if  I  mistrust 
him  for  a  Crust  of  Bread,  towards  my  pre- 
seruation  ? 

XI 

T  F  the  World  would  make  mee  his  Minion, 
hee  could  giue  mee  but  what  hee  hath. 
And  what  hath  hee  to  giue,  but  a  smoake  ^  of 
Honour,  a  shadow  of  Riches,  a  sound  of 
Pleasures,  a  blast  of  Fame?  which  when  I 
haue  had  in  the  best  measure,  I  may  bee 
worse;  I  cannot  bee  better:  I  can  liue  no 
whit  longer,  no  whit  merrier,  no  whit  happier. 
If  hee  professe  to  hate  mee,  what  can  hee 
doe,  but  disgrace  mee  in  my  Name,  im- 
pouerish  mee  in  my  Estate,  afflict  mee  in 
my  Body  ?  in  all  which  it  is  easie,  not  to  bee 
euer  the  more  miserable.  I  haue  beene  too 
long  beguiled  with  the  vaine  semblances  of 
it:    Now   henceforth,    accounting   my  selfe 

1  ABCE. 


AND  VOWS 


borne  to  a  better  World,  I  will  in  an  holy 
loftinesse  beare  my  selfe  as  one  too  good 
to  be  enamoured  of  the  best  Pleasures,  to  be 
daunted  with  the  greatest  miseries  of  this  life. 


II 


I 


XII 

T  SEE  there  is  no  man  so  happy,  as  to  haue 
all  thing^s ;  and  no  man  so  miserable,  as 
not  to  haue  some.  Why  should  I  looke  for 
a  better  condition,  then  all  others  ?  If  I  haue 
somewhat,  and  that  of  the  best  things,  I  will 
in  thankefulnesse  enioy  them,  and  want  the 
rest  with  contentment. 


XIII 

/CONSTRAINT  makes  an  easie  thing  toyle- 
some ;  whereas,  ageun,  Loue  makes  the 
greatest  toyle  pleasant.  How  many  miles  doe 
we  ride  and  runne,  to  see  one  silly  Beast 
follow  another,  with  pleasure  ?  which  if  wee 
were  commanded  to  measure,  vpon  the  charge 
of  a  Superiour,  wee  should  complayne  of 
wearinesse.  I  see  the  folly  of  the  most  men, 
that  make  their  liues  miserable,  and  their 
actions  tedious,  for  want  of  loue  to  that  they 
must  doe :  I  will  first  labour  to  settle  in  my 
heart'a  good  affection  to  heauenly  things ;  so. 
Lord,  thy  yoake  shall  be  easie,  and  thy 
burthen  light. 


12 


I 


MEDITATIONS 


XIIII 

T  AM  a  stranger  euen  at  home :  therefore, 
if  the  Dogs  of  the  World  barke  at  me, 
I  neyther  care,  nor  wonder. 


XV 

TT  is  the  greatest  madnesse  in  the  World, 
to  be  an  Hypocrite  in  religious  profession. 
Men  hate  thee,  because  thou  art  a  Christian, 
so  much  as  in  appearance :  God  hates  thee 
double,  because  thou  art  but  in  appearance: 
so,  while  thou  hast  the  hatred  of  both,  thou 
hast  no  comfort  in  thy  selfe.  Yet  if  thou  wilt 
not  be  good,  as  thou  seemest,  I  hold  it  better 
to  seeme  ill  as  thou  art.  An  open  wicked 
man  doth  much  hurt  with  notorious  sinnes: 
but  an  Hypocrite  doth  at  last  more  shame 
goodnesse  by  seeming  good.  I  had  rather 
be  an  open  wicked  man,  then  an  Hypocrite : 
but  I  had  rather  be  no  man,  then  either  of 
them. 


XVI 

T^THEN  I  cast  downe  mine  eyes  vpon  my 

Wants,  vpon   my  Sinnes,  vpon   my 

Miseries;   me   thinkes   no   man   should   be 


^1 


AND  VOWS 


worse,  no  man  so  ill  as  I :  my  meanes  so 
many,  so  forceable,i  and  almost  violent ;  my 
progresse  so  small,  and  insensible ;  my  cor- 
ruptions so  strong  ;  my  infirmities  so  frequent, 
and  remedilesse ;  my  bodie  so  vnanswerable  2 
to  my  minde.  But  when  I  looke  vp  to  the 
Blessings  that  God  3  hath  enriched  me  with- 
all,  me  thinkes  I  should  soone  be  induced  to 
thinke  none  more  happy  then  my  selfe.  God 
is  my  Friend,  and  my  Father :  the  World  not 
my  Master,  but  my  Slaue.  I  haue  Friends 
not  many;  but  so  tryed,  that  I  dare  trust 
them :  An  Estate  not  superfluous,  nor  needie ; 
yet  neerer  to  defect,  then  abundance;  A 
Calling,  if  despised  of  men,  yet  honourable 
with  God :  a  Body  not  so  strong,  as  to  admit 
Securitie  (but  often  checking  me  in  occasion 
of  Pleasure)  nor  yet  so  weak,  as  to  afflict  me 
continually:  A  Minde  not  so  furnished  with 
knowledge,  that  I  may  boast  of  it ;  nor  yet 
so  naked,  that  I  should  despayre  of  obtayn- 
ing  it:  My  Miseries  afford  me  ioy,  mine 
Enemies  aduantage,  my  Accoimt  is  cast  vp 
for  another  World.  And  if  thou  thinke  I 
haue  sayd  too  much  good  of  my  selfe,  eyther 
I  am  thus,  or  I  would  be. 

1  Forceable  A  B  C  E.     Forcible  H. 

2  Unaunswerable  ABC.  »  GOD  A  B  C  E. 


13 


I 


|i< 


14 


I 


MEDITATIONS 


XVII 

'pHE  Worldlings  life  is  (of  all  other)  most 
discomfortable.    For,  that  which  is  his 
God,  doth  not  alway  fauour  him ;  that  which 
should  be,  neuer. 


XVIII 

T^HERE  are  three  Messengers  of  Death; 
Casualtie,  Sicknesse,  Age.  The  two 
first  are  doubtful!,  since  many  haue  recouered 
them  both:  the  last  is  certaine.  The  two 
first  are  sudden;  the  last  leysurely,  and  de- 
liberate. As  for  all  Men,  vpon  so  many 
Summons,  so  especially  for  an  old  Man,  it 
is  a  shame  to  be  vnprepared  for  death:  for 
where  other  see  they  may  die,  he  sees  he  must 
die.  I  was  long  agone  old  enough  to  die: 
but  if  I  hue  till  Age,  I  will  thinke  my  selfe 
too  old  to  liue  longer. 


XIX 

T  WILL  not  care  what  I  haue;  whether 
much,  or  little :  If  little,  my  account  shall 
be  the  lesse ;  if  more,  I  shall  doe  the  more 
good,  and  receiue  the  more  glorie. 


AND  VOWS 


15 


I 


XX 


T  CARE  not  for  any  Companion,  but  such 
^  as  may  teach  mee  somewhat,  or  leame 
somewhat  of  mee.  Both  these  shall  much 
pleasure  mee ;  (one  eis  an  Agent,  the  other  as 
a  Subiect  to  worke  vpon)  neyther  know  I, 
whether  more.  For  though  it  be  an  excel- 
lent thing  to  leame;  yet  I  leame,  but  to 
teach  others. 


XXI 


TF  Earth  (that  is  prouided  for  Mortalitie, 
and  is  possessed  by  the  Makers  Enemies) 
haue  so  much  pleasure  in  it,  that  Worldlings 
thinke  it  worth  ^  the  account  of  their  Heauen ; 
such  a  Sunne  to  enlighten  it,  such  an  Heauen 
to  wall  it  about,  such  sweet  Fruits  and 
Flowers  to  adorae  it,  such  variety  of  Creatures, 
for  the  commodious  vse  of  it:  What  must 
Heauen  needs  be,  that  is  prouided  for  God 
himselfe,  and  his  friends?  How  can  it  bee 
lesse  in  worth,  then  God  is  aboue  his 
Creatures,  and  Gods  Friends  better  then  his 
Enemies  ?  I  will  not  onely  bee  content,  but 
desirous,  to  be  dissolued. 

1  Woorth  B  C. 


I6 


I 


MEDITATIONS 


XXII 

TT  is  commonly  scene,  that  Boldnesse  puts 
men  forth  before  their  time,  before  their 
abilitie  :  Wherein  wee  haue  scene  many,  that 
(like  Lapwings,  and  Partridges)  haue  run 
away  with  some  part  of  their  shell  on  their 
heads.  Whence  it  followes,  that  as  they 
began  boldly,  so  they  proceede  vnprofitably, 
and  conclude  not  without  shame.  I  would 
rather  be  haled  by  force  of  others  to  great 
Duties,  then  rush  vpon  them  vnbidden.  It 
were  better  a  man  should  want  worke,  then 
that  great  workes  should  want  a  man 
answerable  to  their  weight. 

XXIII 

T  WILL  vse  my  Friends,  as  Moses  did  his 
Rodde :  While  it  was  a  Rodde,  he  held 
it  familiarly  in  his  hand  ;  when  once  a  Serpent, 
hee  ranne  away  from  it. 

XXIV 

T  HAUE  seldome  scene  much  Ostentation 
and  much  Learning  met  together.  The 
Sunne,  rising  and  declining,  makes  long 
shadows :  at  Mid-day,  when  hee  is  at  highest, 
none  at  all.     Besides  that.  Skill  when  it  is 


AND  VOWS 


too  much  showne,  loseth  the  grace ;  as  fresh 
coloured  Wares,  if  they  be  often  opened,  lose 
their  brightnesse,  and  are  soyled  with  much 
handling.  I  had  rather  applaud  my  selfe,  for 
hauing  much  that  I  shew  not;  then  that 
others  should  applaud  mee,  for  shewing  more 
then  I  haue. 


XXV 

A  N  ambitious  man  is  the  greatest  Enemy 
to  himselfe  of  any  in  the  World  besides. 
For  he  still  torments  himselfe  with  Hopes  and 
Desires,  and  Cares ;  which  hee  might  auoid, 
if  hee  would  remit  of  the  height  of  his 
thoughts,  and  line  quietly.  My  onely  ^  ambi- 
tion shall  be,  to  rest  in  Gods  fanour  on  Earth, 
and  to  be  a  Saint  in  Heauen. 


XXVI 

T^HERE  was  neuer  good  thing  easily  come 
by.  The  Heathen  man  could  say,  God 
sells  Knowledge  for  Sweat :  and  so  he  doth 
Honour,  for  leopardie.  Neuer  any  Man  hath 
got  eyther  Wealth  or  Learning,  with  ease. 
Therefore,  the  greatest  good  must  needes  be 
most  difficult.  How  shall  I  hope  to  get 
Christ,  if  I  take  no  paines  for  him  ?    And  if  in 


17 


I 


1  ABCE  F. 


B 


I8 


MEDITATIONS 


W 


all  other  thing^s  the  difficultie  of  obtayning 
whets  the  minde  so  much  the  more  to  seeke  ; 
why  should  it  in  this  alone  daunt  me  ?  I  will 
not  care  what  I  do,  what  I  suffer,  so  I  may 
winne  Christ.  If  men  can  endure  such  cut- 
ting, such  lancing,  and  searing  ^  of  their 
bodies,  to  protract  a  miserable  life  yet  a  while 
longer ;  what  paine  should  I  refuse  for 
Eternity  ? 

XXVII 

TF  I  die,  the  World  shall  misse  me  but  a 
little :  I  shall  misse  it  lesse.  Not  it  me  ; 
because  it  hath  such  store  of  better  men : 
Not  I  it  because  it  hath  so  much  ill,  and  I 
shall  haue  so  much  happinesse. 


XXVIII 

'T^WO  things  make  a  man  set  by ;  Dignitie, 
and  Desert.  Amongst  Fooles,  the  first 
without  the  second  is  sufiScient:  Amongst 
Wise  men,  the  second  without  the  first.  Let 
me  deserue  well,  though  I  be  not  aduanced. 
The  Conscience  of  my  worth  shall  cheare  mee 
more  in  others  contempt,  then  the  approba- 
tion of  others  can  comfort  mee,  against  the 
secrete  checke  of  my  owne  vnworthinesse. 

»  A  B  C  E.     Searching  K. 


AND  VOWS 


XXIX 

'T'HE  best  qualities  do  so  cleaue  to  their 
subiects,  that  they  cannot  be  communi- 
cated to  others.  For  whereas  Patrimonie 
and  vulgar  account  of  Honor  follow  the 
Bloud,  in  many  Generations;  Vertue  is  not 
traduced  by  propagation,  nor  Learning  be- 
queathed by  our  Will,  to  our  Heires  ;  lest  the 
Giuers  should  waxe  proud,  and  the  Receiuers 
negligent.  I  will  account  nothing  mine 
owne,  but  what  I  haue  gotten ;  nor  that 
my  owne,  because  it  is  more  of  gift  then 
desert. 


XXX 

npHEN  onely  is  the  Church  most  happie, 
when  Truth  and  Peace  kisse  each  other ; 
and  then  miserable,  when  eyther  of  them 
balke  the  way,  or  when  they  meete  and  kisse 
not.  For  Truth  without  Peace,  is  turbulent ; 
and  Peace,  without  Truth,  is  secure  Iniustice. 
Though  I  loue  Peace  well,  yet  I  loue  mayne 
Truths  better.  And  though  I  loue  all  Truths 
well ;  yet  I  had  rather  conceale  a  smal  Truth, 
then  disturbe  a  common  Peace. 


19 


I 


L 


4 


I 


20 


I 


MEDITATIONS 


XXXI 

A  N  indiscreete  good  action,  is  little  better 
then  a  discreete  mischiefe :  For  in  this, 
the  dooer  wrongs  onely  the  Patient ;  but  in 
that  other,  the  wrong  is  done  to  the  good 
action  :  for  both  it  makes  a  good  thing  odious 
(as  many  good  Tales  are  marred  in  telling) 
and  besides,  it  preiudices  a  future  oppor- 
tunitie.  I  will  rather  let  passe  a  good  gale 
of  wind,  and  stay  on  the  shore ;  then  lanch 
forth,  when  I  know  the  wind  will  be  contrary. 

XXXII 

T^HE  World  teacheth  me,  that  it  is  mad- 
nesse  to  leaue  behind  me  those  goods, 
that  I  may  carry  with  me:  Christianitie 
teacheth  me,  that  what  I  charitably  giue  aliue, 
I  carry  with  me  dead :  and  experience  teacheth 
mee,  that  what  I  leaue  behind,  I  lose.  I  will 
carry  that  treasure  with  mee  by  giuing  it, 
which  the  Worldling  loseth  by  keeping  it : 
so,  while  his  Corps  shall  carry  nothing  but  a 
winding  Cloth  to  his  Graue,  I  shall  be  richer 
.vnder  the  Earth,  then  I  was  aboue  it. 

XXXIII 

P*VERY  WoridUng  is  an  Hypocrite.  For, 

while  his  face  naturally  lookes  vpward 

to  Heauen,  his  heart  grouels  beneath  on  the 


AND  VOWS 


Earth :  yet  if  I  would  admit  of  any  discord  in 
the  inward  and  outward  parts ;  I  would  haue 
an  heart,  that  should  looke  vp  to  Heauen  in 
an  holy  contemplation  of  the  things  aboue, 
and  a  countenance  cast  downe  to  the  Earth, 
in  humiliation.  This  onely  dissimilitude  is 
pleasing  to  God. 

XXXIIII 

T^HE  Heart  of  Man  is  a  short  word,  a  small 
substance  ;  scarce  enough  to  giue  a  Kite 
one  Meale :  yet  great  in  capacitie ;  yea,  so  in- 
finite in  desire,  that  the  round  Globe  of  the 
World  cannot  fill  the  three  comers  of  it.  When 
it  desires  more,  and  cryes,  Giue,  giue ;  I  will 
set  it  ouer  to  that  infinite  Good,  where  the 
more  it  hath,  it  may  desire  more,  and  see 
more  to  be  desired.  When  it  desires  but  what 
it  needeth,  my  hands  shall  soone  satisfie  it :  for, 
if  eyther  of  them  may  containe  it,  when  it  is 
without  the  Body ;  much  more  may  both  of 
them  fill  it,  while  it  is  within. 

XXXV 

\1[7ITH  Men  it  is  a  good  Rule,  To  trye  first, 
and  then  to  trust :  With  God  it  is  con- 
trary; I  will  first  trust  him  (as  most  wise, 
omnipotent,  mercifull)  and  trie  him  afterwards. 
I  know,  it  is  as  impossible  for  him  to  deceiue 
me,  as  not  to  be. 


21 


I 


22 


I 


MEDITATIONS 


XXXVI 

A  S  Christ  was  both  a  Lambe  and  a  Lion,  so 
is  euery  Christian  ;  a  Lambe,  for  patience 
in  suffering:,  and  innocence  of  life  ;  a  Lyon,  for 
boldnesse  in  his  innocencie.  I  would  so  order 
my  courage  and  mildnesse,  that  I  may  be 
neyther  Lyon-like  in  my  conuersation ;  nor 
Sheepish,  in  the  defence  of  a  good  cause. 


XXXVII 

'T^HE  godly  sowe  in  teares,  and  reape  in  ioy. 
The  Seedtime  is  commonly  waterish, 
and  lowring :  1 1  will  bee  content  with  a  wet 
Spring,  so  I  may  be  sure  of  a  cleare  and  ioyfuU 
Haruest. 

XXXVIII 

jP  VERY  man  hath  an  Heauen,  and  an  Hell : 
Earth  is  the  wicked  mans  Heauen  ;  his 
Hell  is  to  come :  on  the  contrarie,  the  godly 
haue  their  Hel  vpon  Earth ;  where  they  are 
vexed  with  Tentations,  and  Afflictions,  by 
Satan  and  his  Complices ;  their  Heauen  is 
aboue  in  endlesse  happinesse :  If  it  be  ill 
with  me  on  Earth,  it  is  well  my  Torment  is  so 
short,  and  so  easie ;  I  will  not  be  so  couetous 
to  hope  for  two  Heauens. 

1  Louring  A.     Lowring  B  C  E. 


AND  VOWS 


23 


XXXIX 

MAN,  on  his    Death-bed,  hath  a  double 
Prospect ;  which,  in  his  life  time,  the  in- 
terposition of  Pleasure  and  Miseries  debarred 
him  from.    The   good  man  lookes  vpward, 
and  sees   Heauen  open   with  Stephen;  and 
the  glorious  Angels,  ready  to  carry  vp  his 
Soule :  The  wicked  man  lookes  downeward, 
and  sees   three   terrible   spectacles.    Death, 
ludgement,  HeU,  one  beyond  another ;  and 
all  to   be  passed   through  by  his  Soule.    I 
marueU  not,  that  the  godly  haue  beene  so 
chearefuU  in  death,  that  those  Torments,  whose 
very  sight  hath  ouercome  the  beholders,  haue 
seemed  easie  to  them.    I  maruell  not,  that  a 
wicked  man  is  so  loth  to  heare  of  death ;  so 
delected,  when  hee  feeleth  sicknesse ;  and  so 
desperate,  when  he  feeleth  the  pangs  of  death ; 
nor  that  euery  Balaam  would  fayne  die  the 
death  of  the  Righteous.    Henceforth  I  will 
enuy  none,  but  a  good    man;    I  will  pitie 
nothing  so  much,  as  the  prosperitie  of  the 
wicked. 

XL 

NOT  to  be  afflicted,  is  a  signe  of  weake- 
nesse :  For,  therefore  God  imposeth  no 
more  on  me,  because  hee  sees  I  can  beare  no 
more.  God  will  not  make  choise  of  a  weake 
Champion.  When  I  am  stronger,  I  will  looke 


24 


I 


I 


Hag.  ii.  12. 


MEDITATIONS 


for  more  :  And  when  I  sustayne  more,  it  shall 
more  comfort  mee,  that  God  findes  mee 
strong:  then  it  shall  gjieue  mee,  to  bee 
pressed  with  an  heauie  Affliction. 

XLI 

yHAT  the  Wicked  haue  peace  in  them- 
selues,  is  no  wonder :  they  are  assure 
as  Temptation  can  make  them.  No  Prince 
makes  Warre  with  his  owne  Subiects.  The 
Godly  are  still  Enemyes :  Therefore,  they 
must  looke  to  be  assaulted  both  by  Strata- 
gemes,  and  Violence.  Nothing  shaU  more 
ioy  me,  then  my  inward  quietnesse.  A  iust 
Warre  is  a  thousand  Umes  more  happy,  then 
an  ill  conditioned  Peace. 

XLII 

Q.OODNESSE  is  so  powerfull,  that  it  can 
make  things  simply  euiU  (namely,  our 
Sinnes)  good  to  vs:  not  good  in  nature,  but 
good  in  the  euent;   good,  when   they  are 
done,  not  good  to  be  done.     Sinne  is  so 
powerfull,   that    it    can    tume   the    holyest 
Ordinances  of  God  into  it  selfe:  But  herein 
our  Sinne  goes  beyond  our  Goodnesse,  That 
Sinne   defiles   a    Man,  or   action  otherwise 
good ;  but  aU  the  Goodnesse  of  the  World 
cannot  iustifie  one  Sinne :  as  the  holy  Flesh 


AND  VOWS 


in  the  Skirt,  makes  not  the  Bread  holy  that 
toucheth  it ;  but  the  vncleane,  touching  an 
holy  thing,  defileth  it.  I  will  loath  euery 
eulll  for  it  ^  owne  sake ;  I  will  doe  good,  but 
not  trust  to  it. 

XLIII 

pOOLES  measure  good  actions  by  the 
euent  after  they  are  done:  Wise  men 
before-hand,  by  iudgement,  vpon  the  Rules 
of  Reason  and  Faith.  Let  mee  doe  well :  let 
God  take  charge  of  the  successe.  If  it  be 
well  accepted,  it  is  well:  if  not,  my  thanke 
is  with  God. 

XLIIII 

LJE  was  neuer  good  man,  that  amends 
not:  For,  if  he  were  good,  he  must 
needs  desire  to  be  better.  Grace  is  so 
sweete,  that  who  euer  tastes  of  it,  must  needs 
long  after  more :  And  if  he  desire  it,  he  will 
endeuour  it ;  and  if  he  doe  but  endeuour,  God 
will  crowne  it  with  successe.  Gods  Family 
admitteth  of  no  Dwarfes  (which  are  vnthriu- 
ing,  and  stand  at  a  stay)  but  Men  of 
Measures.  What  euer  become  of  my  Body, 
or  my  Estate,  I  will  euer  labour  to  finde 
somewhat  added  to  the  stature  of  my  Soule. 

Mt  B  E. 


25 


I 


n 


26 


I 


MEDITATIONS 


XLV 

P>RID£  is  the  most  dangerous  of  all  sinnes : 
For,  both  it  is  most  insinuatiue  (hauing 
crept  into  Heauen,  and  Paradise)  and  most 
dangerous  where  it  is.  For,  where  all  other 
Tentations  are  about  euill,  this  alone  is  con- 
uersant  onely  about  good  things;  and  one 
dram  of  it  poysons  many  measures  of  grace. 
I  will  not  be  more  afraid  of  doing  good 
things  amisse,  then  of  being  proud,  when  I 
haue  well  performed  them. 


XLVl 

^^OT  onely  commission  makes  a  sinne.    A 
man  is  guiltie  of  all  those  sinnes  he 
hateth  not.    If  I  cannot  auoid  all,  yet  I  will 
hate  all. 

XLVII 

« 

pREIUDICE  is  so  great  an  enemy  to 
Truth,  that  it  makes  the  minde  vncap- 
able  of  it.  In  matters  of  faith,  I  will  first  lay 
a  sure  ground,  and  then  beleeue,  though  I 
cannot  argue ;  holding  the  conclusion,  in 
spight  of  the  premisses:  but  in  other  lesse 
matters,  I  will  not  so  fore-stall  my  minde 
with  resolution,  as  that  I  will  not  be  willing 


AND  VOWS 


to  bee  better  informed.  Neither  will  I  say  in 
my  selfe ;  I  will  hold  it,  therefore  it  shall  bee 
truth :  but,  This  is  truth ;  therefore  I  will  hold 
it.    I  will  not  striue  for  victory ;  but  for  truth. 

XLVIII 

T^RUNKENNES  and  Couetousnes  doe 
much  resemble  one  another.  For  the 
more  a  man  drinkes,  the  more  hee  thirsteth : 
and  the  more  hee  hath,  still  the  more  hee 
coueteth.  And  for  their  effects,  besides  other, 
both  of  them  haue  the  power  of  transforming 
a  man  into  a  beast ;  and  of  all  other  Beasts, 
into  a  Swine.  The  former  is  euident  to 
sense:  The  other,  though  more  obscure,  is 
no  more  questionable.  The  Couetous  Man, 
in  two  things  playnely  resembleth  a  Swine: 
That  hee  euer  rootes  in  the  Earth,  not  so 
much  as  looking  towards  Heauen :  That  hee 
neuer  doth  good,  till  his  Death.  In  desiring, 
my  Rule  shall  bee  Necessitie  of  Nature,  or 
Estate:  In  hauing,  I  will  account  that^my 
Good,  which  doth  me  good. 

XLIX 

T  ACKNOWLEDGE  no  Master  i  of  Re- 

quests  in  Heauen,  but  one;  Christ  my 

Mediator.    I  know  I  cannot  bee  so  happie, 

1  Maister  A  B  C  E. 


27 


II 


}'■ 


2S 


I 


MEDITATIONS 


as  not  to  need  him;  nor  so  miserable,  that 
hee  should  contemne  mee.     I  will  alwayes 
aske,  and  that  of  none  but  where  I  am  sure 
to  speede ;  but  where  there  is  so  much  store, 
that  when  I  haue  had  the  most,  I  shall  leaue 
no  lesse  behind.    Though  numberlesse  drops 
be  in  the  Sea ;  yet  if  one  be  taken  out  of  it, 
it  hath  so  much  the  lesse,  though  insensibly : 
but  God,  because  hee  is  infinite,  can  admit  of 
no  diminution.    Therefore  are  men  niggardly, 
because  the  more  they  giue,  the  lesse  they 
haue :  but  thou,  Lord,  mayest  giue  what  thou 
wilt,  without  abatement  of  thy  store.    Good 
Prayers  neuer  came  weeping  home:  I  am 
sure  I  shall  receiue  eyther  what  I  aske,  or 
what  I  should  aske. 


T  SEE,  that  a  fit  Bootie,  many  times,  makes 
a  Theefe:  and  many  would  be  proud,  if 
they  had  but  the  common  causes  of  their 
Neighbours.  I  account  this  none  of  the  least 
fauours  of  God,  That  the  World  goes  no 
better  forward  with  mee :  For,  I  feare,  if  my 
Estate  were  better  to  the  World,  it  might  bee 
worse  to  God.  As  it  is  an  happie  necessitie, 
that  inforceth  to  good ;  so  is  that  next  happie, 
that  hinders  from  euill. 


AND  VOWS 


LI 

TT  is  the  basest  loue  of  all  others,  that  is 
for  a  benefit:  For  herein  wee  loue  not 
another  so  much  as  our  selues.  Though 
there  were  no  Heaven,  O  Lord,  I  would  loue 
thee :  Now  there  is  one,  I  will  esteeme  it,  I 
will  desire  it ;  yet  still  I  will  loue  thee,  for  thy 
Goodnesse  sake.  Thy  selfe  is  reward  enough, 
though  thou  broughtest  no  more. 

LII 

T  SEE  men  point  the  Field,  and  desperately 
'"'  ieopard  their  liues  (as  prodigall  of  their 
Bloud)  in  the  reuenge  of  a  disgjacefull  word 
against  themselues ;  while  they  can  bee  con- 
tent to  heare  God  pulled  out  of  Heauen  with 
Blasphemie,  and  not  feele  so  much  as  a  rising 
of  their  Bloud.  Which  argues  our  cold  loue 
to  God,  and  our  ouer-feruent  affection  to  our 
selues.  In  mine  owne  Wrongs,  I  will  hold 
patience  laudable ;  but  in  Gods  Iniuries, 
impious. 

LIII 

TT  is  an  hard  thing  to  speake  well:  but  it 

is  harder  to  bee  well  silent ;  so  as  it  may 

bee  free  from   Suspition  of  Affectation,  or 

Sullennesse,  or  Ignorance :  Else,  Loquacitie, 


29 


if 


y-ipnTwern;' .—■*«" 


30 


I 


MEDITATIONS 


and  not  Silence,  would  bee  a  note  of  Wise- 
dome.  Herein  I  will  not  care  how  Uttle,  but 
how  well.  Hee  sayd  weU  for  this :  Not  that 
which  is  much,  is  weU;  but  that  which  is 
well,  is  much. 


LIIII 

T7HERE  is  nothing  more  odious,  then 
fruiUesse  old  Age.  Now  (for  that  no 
Tree  beares  Fruit  in  Autumne,  vnlesse  it 
blossome  in  the  Spring)  to  the  end  that  my 
Age  may  be  profitable,  and  laden  with  ripe 
Fruit ;  I  will  endeuour,  that  my  youth  may 
be  studious,  &  flowred  with  the  Blossomes 
of  Learning  &  obseruation. 


LV 

J^EUENGE  commonly  hurts  both  the 
Offerer  and  Sufferer:  as  we  see  in  the 
foolish  Bee  (though  in  all  other  things  com- 
mendable, yet  herein  the  patterne  of  fond 
Spightfuhiesse)  which  in  her  anger  inuenom- 
eth  the  Flesh,  and  loseth  her  Sting ;  and  so 
Hues  a  Drone  euer  after.  I  account  it  the 
onely  Valour,  To  remit  a  Wrong ;  and  will 
applaud  it  to  my  selfe,  as  right  noble  and 
Christian,  That  I  might  Hurt,  and  will  not. 


AND  VOWS 


LVI 

TTE  that  lines  well,  cannot  chuse  but  die 
well.  For  if  hee  die  suddenly,  yet  hee 
dyes  not  vnpreparedly :  if  by  leysure,  the 
conscience  of  his  well-ledde  life  makes  his 
death  more  comfortable.  But  it  is  seldome 
seene,  that  hee  which  liueth  ill,  dieth  well : 
For  the  conscience  of  his  former  euils,  his 
present  paine,  and  the  expectation  and  feare 
of  greater,  so  take  vp  his  heart,  that  he 
cannot  seeke  God.  And  now  it  is  iust  with 
God,  not  to  be  sought,  or  not  to  be  found ; 
because  he  sought  to  him  in  his  life  time,  and 
was  repulsed.  Whereas,  therefore,  there  are 
vsually  two  mayne  Cares  of  good  Men,  To 
Line  well,  and  Die  well ;  I  will  haue  but  this 
one,  To  iiue  well. 


LVII 

1^  ITH  God  there  is  no  Free  man,  but  his 
Seruant;  though  in  the  Gallyes:  no 
Slaue,  but  the  Sinner,  though  in  a  Pallace ; 
none  Noble,  but  the  Vertuous;  if  neuer  so 
basely  descended:  none  Rich,  but  he  that 
possesseth  God ;  euen  in  Rags :  none  Wise, 
but  he  that  is  a  Foole  to  himselfe  and  the 
World :  none  happy,  but  he  whom  the  World 


31 


I 


^^»l 


UK 


m 


h 


32 


I 


MEDITATIONS 


pitties.  Let  me  be  Free,  Noble,  Rich,  Wise, 
Happy  to  God ;  I  passe  not  what  I  am  to  the 
World. 

LVIII 

"IITHEN  the  Mouth  prayeth,  Man heareth ; 
when  the  Heart,  God  heareth.  Euery 
good  Prayer  knocketh  at  Heauen,  for  a 
Blessing ;  but  an  importunate  Prayer  pierceth 
it  (though  as  hard  as  Brasse)  and  makes  way 
for  it  selfe  into  the  Eares  of  the  Almightie. 
And  as  it  ascends  lightly  vp,  carried  with  the 
wings  of  Faith;  so  it  comes  euer  laden 
downe  againe,  vpon  our  heads.  In  my 
Prayers,  my  Thoughts  shall  not  bee  guided 
by  my  Words;  but  my  Words  shall  follow 
my  Thoughts. 

LIX 

TF  that  Seruant  were  condemned  of  euill, 
that  gaue  God  no  more  then  his  owne, 
which  hee  had  receiued ;  what  shall  become 
of  them  that  rob  God  of  his  owne  ?  If  God 
gaine  a  little  glory  by  me,  I  shall  gayne  more 
by  him:  I  will  labour  so  to  husband  the 
Stocke  that  God  hath  left  in  my  hands,  that 
I  may  retume  my  Soule  better  then  I  receiued 
it,  and  that  hee  may  take  it  better  then  I 
retume  it. 


AND  VOWS 


LX 

OEAUEN  is  compared   to  an  hill:    and 
therefore  is  figur'd  by  Olympus,  among 
the  Heathen ;  by  mount  Sion,  in  Gods  Booke : 
Hell,  contrariwise,  to  a  Pit.    The  ascent  to 
the  one  is  hard,  therefore ;  and  the  descent  to 
the  other,  easie  and  headlong :  and  so,  as  if 
wee  once  begin  to  fall,  the  recouerie  is  most 
difficult :  and  not  one  (of  many)  stayes  till  hee 
comes  to  the  bottome.    I  will  be  content,  to 
pant,  and  blow,  cind  sweate  in  climing  vp  to 
Heauen :  as,  contrarily,  I  will  be  wane  of  set- 
ting the  first  step  downward  towards  the  Pit. 
For,  as  there  is  a  lacobs  Ladder  into  Heauen, 
so  there  are  blinde  staires  that  goe  winding 
downe  into  death,  whereof  each  makes  way 
for  other.     From  the  obiect  is  raised  an  ill 
suggestion :  Suggestion  drawes  on  delight, 
delight  consent,  consent   indeuour,   indeuor 
practice,  practice  custome,  custome    excuse, 
excuse  defence,  defence  obstinacie,  obstinacie 
boasting    of    sinne,    boasting    a    reprobate 
sence.     I  will  watch  ouer  my  wayes :  and  do 
thou.  Lord,  watch  ouer  mee,  that  I  may  auoid 
the   first   degrees   of  sinne.    And    if   those 
ouertake  my  frailtie ;  yet  keepe  mee,   that 
presumptuous  sinnes  preuaile  not  ouer  me. 
Beginnings,  are  with  more  ease  and  saftie 
declined,  when  we  are  free  ;  than  proceedings, 
when  we  haue  begun. 


33 


Ps.  xix.  13. 


I 


34 


I 


MEDITATIONS 


LXI 

IT  is  fitter  for  youth,  to  learne  than  ^  teach ; 
and  for  age,  to  teach  than-  learne:  and 
yet  fitter  for  ein  old  man  to  learne,  than  to 
be  ignorant.  I  know,  I  shall  neuer  know  so 
much,  that  I  cannot  learne  more,  and  I  hope, 
I  shall  neuer  liue  so  long,  as  till  I  be  too  old 
to  learne. 

LXI  I 

T  NEUERloued  those  Salamanders  that  are 
neuer  well,  but  when  they  are  in  the  fire 
of  contention.  I  will  rather  suffer  a  thousand 
wrongs,  than  offer  one :  I  will  suffer  an  hun- 
dreth,3  rather  than  retume  one :  I  will  suffer 
many,  erre  I  will  complaine  of  one,  and  en- 
deauour  to  right  it  by  contending.  I  haue 
euer  found,  that  to  striue  with  my  superiour, 
is  furious ;  with  my  equall,  doubtfull ;  with  my 
inferiour,  sordid  and  base;  with  any,  ful  of 
vnquietnes. 

LXI  1 1 

nPHE  praise^  of  a  good  speech  standeth  in 

-■•      words  and  matter :  Matter,  which  is  as 

a  faire  and  well  featur'd  body ;  Elegance  of 


1  Then  A  B.    Than  C  E. 
8  A  B  C  E.     Hundred  H. 


a  Then  ABC.    Than  E. 
*  Prayse  B. 


AND  VOWS 


35 


words,  which  is  as  a  neat  and  wel  fashioned 
garment.  Good  matter,  slubbred  vp  in  rude 
and  carelesse  words,  is  made  loathsome  to 
the  hearer  ;  as  a  good  bodie  mishapen,  with 
vnhandsome  clothes.  Elegancy,  without 
soundnesse,  is  no  better  than  a  nice  vanity. 
Although  therefore  the  most  Hearers  are  like 
Bees,  that  goe  all  to  the  flowers ;  neuer 
regarding  the  good  Hearbes  (that  are  of  as 
wholesome  vse,  as  the  other  of  fsure  shew :) 
yet  let  my  speech  striue  to  bee  profitable; 
plausible,  as  it  happens :  Better  the  Coat  be 
mis-shapen,  than  the  Body. 


LXIIII 

T  SEE,  that  as  black  and  white  colours  to 
the  eyes,  so  is  the  Vice  and  Vertue  of 
others  to  the  iudgement  of  men.  Vice  gathers 
the  beames  of  the  sight  in  one ;  that  the  eye 
may  see  it,  and  bee  intent  vpon  it;  Vertue 
scatters  them  abroad ;  and  therefore  hardly 
admits  of  a  perfect  apprehension.  Whence  it 
comes  to  passe,  that  (as  Iudgement  is  accord- 
ing to  Sense)  wee  doe  so  soone  espie,  and  so 
earnestly  censure  a  mjin  for  one  vice  ;  letting 
passe  many  laudable  qualities  vndiscerned,  or 
at  least,  vnacknowledged.  Yea,  whereas 
euery  man  is  once  a  foole,  and  doth  that 
(perhaps)  in  one  fit  of  his  folly,  which  hee 


'> 


36 
I 


MEDITATIONS 


shall  at  leasure  repent  of  (as  Noah,  in  one 
houres  dnmkennes,  vncouered  those  secrets, 
which  were  hid  sixe  hundred  yeeires  before)  the 
world  is  hereupon  ready  to  call  in  question 
all  his  former  integritie,  and  to  exclude  him 
from  the  hope  of  any  future  amendment. 
Since  God  hath  giuen  mee  two  eyes ;  the  one 
shall  bee  busied  about  the  present  fault  that 
I  see,  with  a  detesting  commiseration  ;  the 
other  about  the  commendable  qualities  of  the 
offender  ;  not  without  an  vnpartiall  approba- 
tion of  them.  So  shal  I  do  God  no  wrong,  in 
robbing  him  of  the  glory  of  his  gifts,  mixed 
with  infirmities :  nor  yet,  in  the  meane  time, 
encourage  Vice;  while  I  doe  distinctly  re- 
serue  for  it  a  due  proportion  of  Hatred. 


LXV 

/^OD  is  aboue  Man;  the  brute  Creatures 
^^  vnder  him ;  he  set  in  the  midst :  Lest 
hee  should  be  proud  that  he  hath  infinite 
Creatures  vnder  him ;  that  one  is  infinite 
Degrees  aboue  him.  I  doe  therefore  owe 
awe  vnto  God,  mercy  to  the  inferior  Crea- 
tures ;  knowing,  that  they  are  my  Fellowes, 
in  respect  of  Creation :  whereas  there  is  no 
proportion  betwixt  me  and  my  Maker. 


AND  VOWS 


LXVI 

/^NE  said,  It  is  good  to  inure  thy  mouth  to 
^^  speake  well ;  for  good  speech  is  many 
times  drawne  into  the  affection :  But,  I  would 
feare,  that  speaking  well,  without  feeling, 
were  the  next  way  to  procure  an  habituall 
Hypocrisie.  Let  my  good  words  follow 
good  affections  ;  not  goe  before  them.  I  will 
therefore  speake  as  I  thinke :  but  withall,  I 
will  labour  to  thinke  well ;  and  then  I  know 
I  cannot  but  speake  well. 

LXVI  I 

\1  THEN  I  consider  my  soule  ;  I  could  bee 
proud,  to  thinke  of  how  diuine  a  nature 
and  qualitie  it  is :  but  when  I  cast  downe  mine 
eyes  to  my  Body  (as  the  Swanne  to  her  blacke 
legges)  and  see  what  loathsome  matter  issues 
from  the  Mouth,  Nosthrils,  Eares,  Pores,  and 
other  Passages,  and  how  most  Carrion-like  of 
all  other  Creatures  it  is  after  death ;  I  am  iustly 
ashamed  to  thinke,  that  so  excellent  a  Ghest 
dwels  but  in  a  more  cleanly  dung-hill. 

LXVI  1 1 

P  VERY  Worldling  is  a  madde  Man :  For, 

besides  that  hee  preferreth  Profit  and 

Pleasure  to  Vertue,  the  World  to  God,  Earth 


37 


I 


<  * 


1    ? 


38 
I 


MEDITATIONS 


to  Heauen,  Time  to  Etemitie ;  he  pampers 
the  Body,  and  starues  the  Soule.  He  feedes 
one  Fowie  an  hundreth  times,  that  it  may 
feede  him  but  once ;  and  seekes  all  Lands 
and  Seas  for  Dainties;  not  caring  whether 
any,  or  what  repast,  he  prouideth  for  his 
Soule.  Hee  cloathes  the  Body  with  all  rich 
Ornaments,  that  it  may  be  as  faire  without, 
as  it  is  filthie  within ;  whiles  his  Soule  goes 
bare  and  naked,  hauing  not  a  Ragge  of 
Knowledge  to  couer  it.  Yea,  hee  czires  not 
to  destroy  his  Soule,  to  please  the  Body; 
when,  for  the  saluation  of  the  Soule,  he  will 
not  so  much  as  hold  the  Body  short  of  the 
least  Pleasure.  What  is,  if  this  be  not,  a 
reasonable  kinde  of  Madnesse?  Let  mee 
enioy  my  Soule  no  longer,  then  I  preferre  it 
to  my  Body :  Let  mee  haue  a  deformed,  leane, 
crooked,  vnhealthfull,  neglected  Body ;  so 
that  I  may  finde  my  Soule  sound,  strong, 
well  furnished,  well  disposed  both  for  Earth 
and  Heauen. 


LXIX 

A  SA  was  sicke  but  of  his  feet,  farre  from 

the  heart :  yet,  because  he  sought  to  the 

Physicians,    not   to    God,  he    escaped   not. 

Ezekiah  was  sicke  to  die :  yet,  because  hee 

trusted  to  God,  not  to  Physicians,  hee  was 


AND  VOWS 


39 


restored.  Meanes,  without  God,  cannot 
helpe ;  God,  without  meanes,  can  and  often 
doth.  I  will  vse  good  meanes ;  not  rest  in 
them. 


LXX 

A  MANS  best  Monument  is  his  vertuous 
-^    Actions.     Foolish  is  the  hope  of  Im- 
mortalitie,  and  future  Prayse,  by  the  Cost  of 
senselesse  stone;  when  the  Passenger  shall 
onely  say,  'Here  lyes  a  faire  Stone,  and  a 
filthy  Carkasse.'    That  onely  can  report  thee 
rich:   but  for  other  prayses,  thy  selfe  must 
build   thy  Monument   aliue,  and  write   thy 
owne    Epitaph   in   honest    and    honourable 
Actions.     Which  are  so  much  more  noble 
then  the  other,  as  lining  Men  are  better  then 
dead  Stones.     Nay,  I  know  not,  if  the  other 
be  not  the  way  to  worke  a  perpetuall  succes- 
sion of  Infamie ;  whiles  the  censorious  Reader, 
vpon  occasion  thereof,  shall  comment  vpon 
thy  bad  Life :  whereas,  in  this,  euery  mans 
heart  is  a  Tombe,  and  euery  mans  tongue 
writeth  an  Epitaph  vpon  the  well-behaued. 
Eyther  I  will  procure  mee  such  a  Monument, 
to  bee  remembred  by :  or  else  it  is  better  to 
bee  inglorious,  then  ^  infamous. 

1  Than  E. 


I 


I 


•j^r" 


40 


MEDITATIONS 


LXXI 

T^HE  basest  things  are  euer  most  plentiful!. 
Historie  and  Experience  tell  vs,  that 
some  kinde  of  Mouse  breedeth  120  young 
ones  in  one  Nest;i  whereas  the  Lyon,  or 
Elephant,  beareth  but  one  at  once.  I  haue 
euer  found.  The  least  Wit  yeeldeth  the  most 
Words.  It  is  both  the  surest  and  wisest  way, 
To  Speake  little,  and  Thinke  more. 

LXXII 

AN  euill  Man  is  Clay  to  God:  Waxe  to 
the  DeuiU :  God  may  stampe  him  into 
powder,  or  temper  him  anew;  but  none  of 
his  meanes  can  melt  him.  Contrariwise,  a 
good  Man  is  Gods  Waxe,  and  Satans  Clay  : 
hee  relents  at  euery  Looke  of  God,  but  it  is 
not  stirred  at  any  Temptation.  I  had  rather 
bow  then  break,  to  God :  but  for  Satan,  or 
the  World,  I  had  rather  be  broken  in  pieces 
with  their  violence,  than  suffer  my  selfe  to  be 
bowed  vnto  their  Obedience. 

LXXIII 

J T  is  an  easie  matter  for  a  Man  to  be  care- 

lesse  of  himselfe ;  and  yet  much  easier  to 

be  enamoured  of  himselfe.    For,  if  he  be  a 

1  Neast  A  B  C  E. 


AND  VOWS 


Christian ;  whiles  hee  contemneth  the  World 
perfectly,  it  is  hard  for  him  to  reserue  a  com- 
petent measure  of  loue  to  himselfe:  if  a 
Worldling,  it  is  not  possible  but  hee  must 
ouer-loue  himselfe.  I  will  striue  for  the 
meane  of  both ;  and  so  hate  the  World,  that 
I  may  care  for  my  selfe :  and  so  care  for  my 
selfe,  that  I  be  not  in  loue  with  the  World. 


41 


LXXIIII 

T  WILL  hate  Popularitie  and  Ostentation 
(as  euer  dangerous,  but  most  of  all,  in 
Gods  Businesse:)  which  who  so  ciffect,  doe 
as  ill  Spokes-men  ;  who,  when  they  are  sent 
to  woe  for  God,  speake  for  themselues.  I 
know  how  dangerous  it  is,  to  haue  God  my 
RiuaU. 


LXXV 

pARTH  affords  no  sound  contentment. 
For,  what  is  there  vnder  Heauen  not 
troublesome,  besides  that  which  is  called 
Pleasure  ?  and  that,  in  the  end,  I  finde  most 
irkesome  of  all  other.  My  Soule  shall  euer 
looke  vpward,  for  loy ;  and  downeward,  for 
Penitence. 


I 


42 


I 


MEDITATIONS 


LXXVI 

/^OD  is  euer  with  mee,  euer  before  mee. 
I  know  hee  cannot  but  ouer-see  me 
alwayes,  though  my  eyes  be  held,  that  I  see 
him  not;  yea,  he  is  stiU  within  me,  though 
I  feele  him  not :  neyther  is  there  any  moment, 
that  I  can  liue  without  God.  Why  doe  I  not, 
therefore,  alwayes  liue  with  him  ?  Why  doe 
I  not  account  all  Houres  lost,  wherein  I  enioy 
him  not? 


LXXVI  I 

'T^HERE  is  no  Man  so  happie  as  the 
Christian.  When  hee  lookes  vp  vnto 
Heauen,  hee  thinkes.  That  is  my  Home :  the 
God  that  made  it,  and  ownes  it,  is  my  Father : 
the  Angels,  more  glorious  in  nature  then  my 
selfe,  are  my  Attendants ;  mine  Enemyes  are 
my  Vassals.  Yea,  those  things  which  are 
the  terriblest  of  all  to  the  Wicked,  are  most 
pleasant  to  him.  When  hee  heares  God 
thunder  aboue  his  head,  hee  thinkes.  This 
is  the  Voyce  of  my  Father :  When  hee  re- 
membreth  the  Tribunal!  of  the  last  ludge- 
ment,  he  thinks.  It  is  my  Sauiour  that  sits 
in  it:  When  Death,  he  esteemes  it  but  as 
the  Angell  set  before  Paradise,  which  with 
one  blow  admits  him  to  eternall  loy.     And 


AND  VOWS 


(which  is  most  of  all)  nothing  in  Earth  or 
Hell  can  make  him  miserable.  There  is 
nothing  in  the  World  worth  i  enuying,  but 
a  Christian. 

LXXVIII 

A  S  Man  is  a  little  World,  so  euery  Christian 
'"'  is  a  little  Church,  within  himselfe.  As 
the  Church,  therefore,  is  sometimes  in  the 
Wane,  through  Persecution ;  other  times  in 
her  full  glory  and  brightnesse:  So  let  mee 
expect  my  selfe  sometimes  drouping  vnder 
Tentations,  and  sadly  hanging  downe  the 
Head,  for  the  want  of  the  feeling  of  Gods 
presence;  at  other  times  carryed  with  the 
full  sayle  of  a  resolute  assurance,  to  Heauen : 
Knowing,  that  as  it  is  a  Church,  at  the 
weakest  stay;  so  shall  I,  in  my  greatest 
deiection,  hold  the  Child  of  God. 

LXXIX 

T^ENTATIONS  on  the  right  hand  are  more 
perillous  then  those  on  the  left;  and 
destroy  a  thousand,  to  the  others  tenne :  as 
the  Sunne  more  vsually  causeth  the  Traueller 
to  cast  off  his  Cloake,  then  the  Winde.  For 
those  on  the  left  hand  miscarry  Men  but  two 
wayes:   to  Distrust,  and  Denyall  of  God; 

1  Woorth  ABC. 


43 


I 


I 


more  rare  Sinnes:  but  the  other,  to  all  the 
rest,  wherewith  Mens  Liues  are  so  commonly 
defiled.    The  Spirit  of  Christians,  is  like  the 
EngUsh  leat ;  whereof  wee  reade,  that  it  is 
fired  with  Water,  quenched  with  Oyle.    And 
these  two,  Prosperitie  and  Aduersitie,  are  like 
Heat  and  Cold :  The  one  gathers  the  powers 
of  the  Soule  together,  and  makes  them  able 
to  resist,  by  vniting  them  :  The  other  diffuses 
them ;  and,  by  such  separation,  makes  them 
easier  to  conquer.      I  hold  it  therefore,  as 
prayse-worthy  with  God,  for  a  Man  to  con- 
temne  a  profered  Honour,  or  Pleasure,  for 
Conscience  sake ;  as,  on  the  Racke,  not  to 
deny  his  Profession.    When  these  are  oflfered, 
I  will  not  nibble  at  the  Bait,  that  I  be  not 
taken  with  the  Hooke. 

LXXX 

riOD  is  Lord  of  my  Body  also :  and  there- 
fore challengeth,  as  well  reuerent 
Gesture,  as  inward  Deuotion.  I  will  euer, 
in  my  Prayers,  eyther  stand  as  a  Seruant, 
before  my  Master ;  or  kneele,  as  a  Subiect, 
to  my  Prince. 

LXXXI 

T  HAUE  not  bin  in  others  breasts ;  but,  for 

my  owne  part,  I  neuer  tasted  of  ought, 

that  might  deserue  the   name  of  pleasure. 


AND  VOWS 


And  if  I  could,  yet  a  thousand  pleasures 
cannot  counteruaile  one  torment:  because 
the  one  may  bee  exquisite ;  the  other,  not 
without  composition.  And,  if  not  one  torment, 
much  lesse  a  thousand.  And  if  not  for  a 
moment,  much  lesse  for  eternity.  And  if  not 
the  torment  of  a  part,  much  lesse  of  the 
whole.  For,  if  the  paine  but  of  a  tooth  bee 
so  intolerable,  what  shall  the  racking  of  the 
whole  body  bee  ?  And,  if  of  the  bodie,  what 
shall  that  bee,  which  is  primarily  of  the  soule  ? 
If  there  be  pleasures  that  I  heare  not  of,  I 
will  be  wary  of  buying  them  so  ouer-deare. 


LXXXII 

AS  hypocrisie  is  a  common  counterfait  of 
all  vertues :  so  there  is  no  speciall 
vertue,  which  is  not  (to  the  very  life  of  it) 
seemingly  resembled,  by  some  speciall  vice. 
So,  deuotion  is  counterfaited  by  superstition, 
good  thrift,  by  niggardlinesse,  charitie,  with 
vaine-glorious  pride.  For,  as  charitie  is 
bountious  to  the  poore ;  so  is  vaine-glory  to 
the  wealthy,  as  charitie  sustaines  all,  for  truth ; 
so  pride,  for  a  vaine  praise:  both  of  them 
make  a  man  courteous  and  affable.  So  the 
substance  of  euery  vertue  is  in  the  heart: 
which,  since  it  hath  not  a  window  made  into 
it,  by  the  Creator  of  it  (but  is  reserued  vnder 
lock   and   key   for  his   owne   view)   I  will 


45 


I 


I 


r 

i  ««fj 


46 


I 


MEDITATIONS 


iudge  onely  by  appearance.  I  had  rather 
wrong  my  selfe,  by  credulitie ;  than  others, 
by  vniust  censures  and  suspicions. 


LXXXIII 

■p  VERY  man  hath  a  kingdome  within  him- 
selfe :   Reason,  as  the  Princesse  dwels 
in  the  highest   and   inwardest   roome:    the 
Senses  are  the  Guard,  and  attends  on  the 
Court ;  without  whose  ayde,  nothing  is  ad- 
mitted  into   the    Presence :    The    supreme 
faculties  (as,  will,  memory,  &c.)  are  the  Peers. 
The  out-ward  parts,  and  inward   affections 
are  the  Commons:  Violent  Passions  are  as 
Rebels,  to  disturbe  the  Common  peace.     I 
would  not  be  a  Stoicke,  to  haue  no  Passions : 
for   that   were    to    ouer-throw   this   inward 
gouemment  God  hath  erected  in  mee ;  but 
a  Christian,  to  order  those  I  haue.    And,  for 
that    I   see,    that   as   (in    commotions)   one 
mutinous    person    drawes    on    more;    so    in 
passions   that  one  makes  way  for  the  ex- 
tremitie  of  another  (as,  excesse  of  loue  causeth 
excesse  of  griefe,  vpon  the  losse  of  what  we 
loued:)  I  will  doe  as  wise  Princes  vse,  to 
those  they  misdoubt  for  faction  ;  so  hold  them 
downe,  and  keepe  them  bare,  that  their  very 
impotencie  and  remisnesse  shall  affoord  me 
security.  / 


AND  VOWS 


LXXXIIII 

T  LOOKE  vpon  the  things  of  this  life,  as 
an  owner ;  as  a  stranger :  As  an  owner, 
in  their  right,  as  a  stranger  in  their  vse.  I 
see,  that  owning  is  but  a  conceit,  beside 
vsing:  I  can  vse  (as  I  lawfully  nlay)  other 
mens  commodities  as  my  owne ;  walke  in 
their  woodes,  looke  on  their  faire  houses, 
with  as  much  pleasure  as  my  owne ;  yet 
againe,  I  will  vse  my  owne,  as  if  it  were 
anothers ;  knowing  that  though  I  hold  them 
by  right,  yet  it  is  onely  by  Tenure  at  will. 


LXXXV 

T^HERE  is  none  like  to  Luthers  three 
Maisters;  Prayer,  Tentation,  Medita- 
tion. Tentation  stirs  vp  holy  meditation : 
meditation  prepares  to  prayer:  and  prayer 
makes  profit  of  Tentation ;  and  fetcheth  al 
dluine  knowledge  from  Heauen.  Of  others, 
I  may  leame  the  Theorie  of  Diuinitie ;  of 
these  onely,  the  practice.  Other  Maisters 
teach  me,  by  rote,  to  speake  Parrat-hke  of 
heauenly  things;  these  alone,  with  feeling 
and  vnderstanding. 


47 


I 


ill 


%' ' 


48 
I 


MEDITATIONS 


LXXXVI 

A  FFECTATION  is  the  greatest   enemie 

both  of  doing  well,  and  good  acceptance 

of  what  is  done.    I  hold  it  the  part  of  a  wise 

man,  To  endeuour  rather   that    Fame  may 

follow  him,  than  goe  before  him. 


LXXXVI  I 

T  SEE  a  number,  which,  with  Shimei,  whiles 
they  seeke  their  seruant,  which  is  riches, 
lose  their  soules;  No  worldly  thing  shall 
drawe  mee  without  the  Gates  within  which 
God  hath  confined  me. 


LXXXVI  1 1 

TT  is  a  hard  thing  for  a  man  to  finde  weari- 
nesse  in  pleasure,  while  it  lasteth;  or 
contentment  in  palne,  while  he  is  vnder  it. 
After  both  (indeed)  it  is  easie:  yet  both  of 
these  must  bee  found  in  both;  or  else  we 
shall  be  drunken  with  pleasures,  and  ouer- 
whelmed  with  sorrow.  As  those,  therfore, 
which  should  eate  some  dish,  ouer-deliciously 
sweet,  doe  allay  it  with  tart-sauce  ;  that  they 
may  not  be  cloy'd:  and  those  that  are  to 
receiue   bitter   pils   (that   they  may  not   be 


AND  VOWS 


annoyed  with  their  vnpleasing  taste)  rowle^ 
them  in  sugar :  So,  in  all  pleasures,  it  is  best 
to  labour,  not  how  to  make  them  most  de- 
lightfull ;  but  how  to  moderate  them  from 
excesse :  and  in  all  sorrowes,  so  to  setle  our 
hearts  in  true  grounds  of  comfort,  that  we 
may  not  care  so  much  for  being  bemoaned  of 
others,  as  how  to  be  most  contented  in  our 
selues. 


LXXXIX 

T  N  Wayes,  wee  see  Trauellers  chase  not  the 
fairest  and  greenest,  if  it  be  eyther  crosse 
or  contrary;  but  the  neerest,  though  myrie 
and  vneuen :  so,  in  Opinions,  let  me  follow 
not  the  plausiblest,  but  the  truest,  though 
more  perplexed. 


XC 


/CHRISTIAN  society  is  like  a  bundle  of 
Stickes  layd  together,  whereof  one 
kindles  another.  Solitary  men  haue  fewest 
prouocations  to  euill ;  but  againe,  fewest  in- 
citations  to  good.  So  much,  as  doing  good 
is  better  then  not  doing  euill,  wil  I  account 
Christian  good  fellowship  better,  then  an 
Eremitish  and  Melancholike  solitarinesse. 

>  Roule  A  B.     Rowle  C  E. 


D 


49 


I 


1 1 


50 


I 


MEDITATIONS 


XCI 

T  HAD  rather  confesse  my  Ig-norance,  then 
falsely  prof  esse  Knowledge.      It   is   no 
shame  not  to  know  cdl  thing-s ;  but  it  is  a 
lust  shame  to  ouer-reach  in  any  thing*. 

XCII 

O  VDDEN  Extremitie  is  a  notable  tryall  of 
Faith,  or  any  other  disposition  of  the 
Soule.  For,  as  in  sudden  feare,  the  Bloud 
gathers  to  the  Heart,  for  guarding  of  that 
part  which  is  principall :  so  the  powers  of  the 
Soule  combine  themselues  in  a  hard  Exigent, 
that  they  may  bee  easily  iudged  of.  The 
faithfull  (more  suddenly  then  any  Casualtie) 
can  lift  vp  his  Heart  to  his  stay  in  Heauen : 
Whereas  the  worldling  stands  amazed,  and 
distraught  with  the  euill,  because  he  hath  no 
Refuge  to  flye  vnto.  For,  not  being  ac- 
quainted with  God  in  his  peace ;  how  should 
he  but  haue  him  to  seeke  in  his  extremitie  ? 
When  therefore  some  sudden  Stitch  girds 
mee  in  the  side,  like  to  be  the  Messenger  of 
Death ;  or  when  the  Sword  of  my  Enemy, 
in  an  vnexpected  Assault,  threatens  my 
Body ;  I  will  seriously  note  how  I  am 
affected :  So,  the  suddenest  Euill,  as  it  shall 
not  come  vnlooked  for,  shall  not  goe  away 


M 


vnthought  of.  If  I  finde  my  selfe  couragious 
and  heauenly  minded ;  I  will  reioyce  in  the 
Truth  of  Gods  grace  in  mee :  Knowing,  that 
one  dramme  of  tryed  Faith  is  worth  a  whole 
pound  of  Speculatiue ;  and  that,  which  once 
stood  by  me,  will  neuer  fayle  me.  If  de- 
lected, and  heartlesse,  herein  I  will  acknow- 
ledge cause  of  Humiliation;  and,  with  all 
care  and  eamestnesse,  seeke  to  store  my 
selfe  against  the  dangers  ^  following. 


XCIII 

'T*HE  Rules  of  Ciuill  Policie  may  well  be 
applyed  to  the  Minde.  As  then  for  a 
Prince,  that  hee  may  haue  good  successe 
against  eyther  Rebels  or  forraine  Enemyes, 
it  is  a  sure  Axiome,  Diuide  and  rule;  but 
when  hee  is  once  seated  in  the  Throne,  ouer 
loyall  Subiects,  Unite  and  rule.  So,  in  the 
Regiment  of  the  Soule,  there  must  be  variance 
set  in  the  ludgement,  and  the  Conscience  and 
Affections ;  that,  that  which  is  amisse,  may 
be  subdued :  but,  when  ail  parts  are  brought 
in  order,  it  is  the  onely  course  to  maintaine 
their  peace ;  that,  all  seeking  to  establish  and 
helpe  each  other,  the  whole  may  prosper. 
Alwayes    to   be   at   Warre,   is    desperate  ; 

1  Daungers  ABC. 


I 


I 


alwayes  at  Peace,  secure,  and  ouer- Epicure- 
like. I  doe  account  a  secure  Peace,  a  iust 
occasion  of  this  ciuill  dissention  in  my  selfe  ; 
cind  a  true  Christian  Peace,  the  end  of  ail 
my  secret  Warres :  which  when  I  haue 
atchieued,  I  shall  raigne  with  comfort;  and 
neuer  will  be  quiet,  till  I  haue  atchieued  it. 


XCIIII 

T  BROUGHT  Sinne  enough  with  me  into 
the  World,  to  repent  of,  all  my  life ; 
though  I  should  neuer  actually  sinne ;  and 
sinne  enough  actually  euery  day,  to  sorrow 
for,  though  I  had  brought  none  with  me  into 
the  World:  but,  laying  both  together,  my 
time  is  rather  too  short  for  my  Repentance. 
It  were  madnesse  in  me,  to  spend  my  short 
life  in  iollitie  and  pleasure,  whereof  I  haue  so 
small  occasion ;  and  neglect  the  oportunitie 
of  my  so  iust  Sorrow :  especially,  since  before 
I  came  into  the  World,  I  sinned ;  after  I  am 
gone  out  of  the  World,  the  contagion  of  my 
sinne  past,  shall  adde  to  the  guilt  of  it ;  yet, 
in  both  these  states,  I  am  vncapable  of  Re- 
pentance. I  will  doe  that  while  I  may ; 
which,  when  I  haue  neglected,  is  vnre- 
couerable. 


AND  VOWS 


XCV 

AMBITION  is  torment  enough  for  an 
Enemy :  For,  it  affords  i  as  much  discon- 
tentment in  enioying,  as  in  want;  making 
Men  like  poysoned  Rats :  which,  when  they 
haue  tasted  their  bane,  cannot  rest  till  they 
drinke;  and  then  can  much  lesse  rest,  till 
their  death.  It  is  better  for  me  to  liue  in  the 
Wise  mans  -  Stockes,  in  a  contented  want ; 
then  in  a  fooles  Paradise,  to  vexe  my  selfe 
with  wilfull  vnquietnesse. 


XCVI 

TT  is  vnpossible,^  but  a  conceited  Man  must 
bee  a  Foole:  For,  that  ouer-weening 
opinion  hee  hath  of  himselfe,  excludes  all 
oportunitie  of  purchasing  knowledge.  Let 
a  Vessell  be  once  full  of  neuer  so  base  Liquor, 
it  will  not  giue  roome  to  the  costlyest,  but 
spills  beside  whatsoeuer  is  infused.  The 
proud  Man,  though  he  be  emptie  of  good 
substance,  yet  is  full  of  Conceit.  Many 
Men  had  prooued  wise,  if  they  had  not  so 
thought  themselues.  I  am  emptie  enough, 
to  receiue    Knowledge   enough.     Let   mee 

1  AflFordes  A.    Affoords  B  C  E. 

2  Mens  ABC.  3  Not  possible  ABC. 


53 


54 
I 


MEDITATIONS 


r 


thinke  my  selfe  but  so  bare  as  I  am ;  and 
more  I  neede  not.  O  Lord,  doe  thou  teach 
me  how  little,  how  nothing:  I  haue  ;  and  giue 
me  no  more,  then  I  know  I  want. 

XCVII 

"PVERY  Man  hath  his  Tume  of  Sorrow ; 
whereby  (some  more,  some  lesse)  all 
Men  are  in  their  times  miserable.  I  neuer 
yet  could  meete  with  the  Man  that  com- 
playned  not  of  somewhat.  Before  Sorrow 
come,  I  will  prepare  for  it :  when  it  is  come, 
I  will  welcome  it :  when  it  goes,  I  will  take 
but  halfe  a  farewell  of  it ;  as  still  expecting 
his  retume. 

XCVIII 

'T^HERE  be  three  things  that  follow  an 
Iniury,  so  farre  as  it  concemeth  our 
selues ;  (for,  as  the  Offence  toucheth  God, 
it  is  aboue  our  reach ;)  Reuenge,  Censure, 
Satisfaction :  which  must  be  remitted  of  the 
mercifull  Man.  Yet  not  all  at  all  times :  but 
Reuenge  alwayes,  leauing  it  to  him  that  can, 
and  will  doe  it ;  Censure  ofttimes ;  Satisfac- 
tion sometimes.  He  that  deceiues  me  oft, 
though  I  must  forgiue  him,  yet  Charitie 
bindes  mee  not,  not  to  censure  him  for 
vntrustie ;   and  hee  that  hath  endammaged 


AND  VOWS 


mee  much,  cannot  plead  breach  of  Charitie, 
in  my  seeking  his  restitution.  I  will  so  remit 
Wrongs,  as  I  may  not  encourage  others  to 
offer  them;  and  so  retayne  them,  as  I  may 
not  induce  God  to  retayne  mine  to  him. 

XCIX 

/GARMENTS  that  haue  once  one  rent  in 
^^  them,  are  subiect  to  be  tome  on  euery 
Nayle,  and  euery  Bryer;  and  Glasses,  that 
are  once  crackt,  are  soone  broken:  such  is 
a  Mans  good  Name,  once  tainted  with  iust 
reproch.  Next  to  the  approbation  of  God, 
and  the  testimonie  of  mine  owne  Conscience, 
I  will  seeke  for  a  good  reputation  with  Men : 
not  by  close  cariage  concealing  faults,  that 
they  may  not  be  knowne,  to  my  shame ;  but 
auoiding  all  Vices,  that  I  may  not  deserue  it. 
The  efficacie  of  the  Agent,  is  in  the  Patient 
well  disposed.  It  is  hard  for  me  euer  to  doe 
good,  vnlesse  I  be  reputed  good. 


TV/r  AN  Y  vegetable  and  many  brute  Creatures 
exceede  Man  in  length  of  age.  Which 
hath  opened  the  mouthes  of  Heathen  Philo- 
sophers, to  accuse  Nature,  as  a  Step-mother 
to  Man ;  who  hath  giuen  him  the  least  time 
to  liue,  that  onely  could  make  vse  of  his  time, 


55 


I 


'I 


56 


I 


MEDITATIONS 


in  getting  knowledge.  But  herein  Religion 
doth  most  magnifie  God,  in  his  Wisedome 
and  lustice :  teaching  vs,  that  other  Creatures 
liue  long,  and  perish  to  nothing ;  onely  Man 
recompenses  the  shortnesse  of  his  life,  with 
etemitie  after  it :  that  the  sooner  he  dies  well, 
the  sooner  he  comes  to  perfection  of  know- 
ledge ;  which  he  might  in  vaine  seeke 
belowe :  the  sooner  he  dies  ill,  the  lesse  hurt 
hee  doth  with  his  knowledge.  There  is  great 
reason  then  why  Man  should  liue  long; 
greater,  why  hee  should  die  early.  I  will 
neuer  blame  God,  for  making  me  too  soone 
happie:  for  changing  my  Ignorance,  for 
Knowledge  ;  my  Corruption,  for  Immor- 
talitie;  my  Infirmities,  for  Perfection:  Come 
Lord  lesus,  come  quickly.  ^ 

1  Quickely  A.    Quickly  B  C  E. 


FINIS 


EPISTLE 


THE  SECOND  CENTURIE 


57 


II 


TO   THE    RIGHT  VERTVOVS   AND 
WORSHIPFULL    LADY 

THE    LADY    DRVRY 
all  increase  of  Grace 

IWTADAM,  I  know  your  Christian  in- 
genuitie  such,  that  you  will  not 
grudge  others  the  communication  of  this 
your  priuate  right:  which  yet  I  durst  not 
haue  presumed  to  aduenture,  if  I  feared  that 
either  the  benefit  of  it  would  be  lesse,  or  the 
acceptation.  Now  it  shall  be  no  lesse  yours : 
onely  it  shall  be  more  knowne  to  bee  yours. 
Vouchsafe  therefore  to  take  part  with  your 
worthy  Husband,  of  these  my  simple  Medita- 
tions. And  if  your  long  and  gracious  experi- 
ence haue  written  you  a  larger  volume  of 
wholesome  Lawes,  and  better  informed  you 
by  precepts  fetcht  from  your  owne  feeling, 
then  I  can  hope  for,  by  my  bare  speculation : 


I 


f 


58 
II 


I! 


DEDICATORIE 


Yet  where  these  my  not  vnlikely  rules  shall 
accord  with  yours,  let  your  redoubled  assent 
allow  them,  eind  they  confirme  it.  I  made 
them  not  for  the  Eye;  but  for  the  Heart; 
Neither  doe  I  commend  them  to  your  reading, 
but  your  practice:  wherein  also  it  shall  not 
bee  enough  that  you  are  a  meere  and  ordinarie 
agent,  but  that  you  be  patterne  propounded 
vnto  others  imitation.  So  shall  your  vertuous 
and  holy  progresse,  besides  your  owne  peace 
and  happinesse,  bee  my  crowne ;  and  reioyc- 
ing,  in  the  day  of  common  appearance. 
Halsted.    Decem.  4. 

Your  L.  humbly 

deuoted, 

lOSEPH  HALL. 


MEDITATIONS 


59 


II 


MEDITATIONS  and  VOWES 
Divine  and  Morall 


THE  SECOND  CENTURIE 


I 


A  MAN,  vnder  Gods  afflictions,  is  like  a 
"  Bird  in  a  Net;  the  more  he  striues, 
the  more  hee  is  intangled.  Gods  decree 
cannot  bee  eluded  with  impatience.  What  I 
cannot  auoide,  I  will  leame  to  beare. 


II 


I 


FIND  that  all  worldly  things  require 
a  long  labour  m  getting,  and  affoord  a 
short  pleasure,  in  enioying  them.  I  will  not 
care  much,  for  what  I  haue;  nothing,  for 
what  I  haue  not. 


6o 


li 


It 


II 


MEDITATIONS 


III 

T  SEE  natural!  bodies  forsake  their  own 
place  and  condition  ;  for  the  preseruation 
of  the  whole:  but,  of  all  other  creatures, 
man ;  and  of  all  other  men.  Christians  haue 
the  least  interest  in  themselues.  I  will  liue, 
as  giuen  to  others,  lent  only,  to  my  selfe. 

nil 

•pHAT  which  is  said  of  the  Elephant,  that, 
being  guilty  of  his  deformitie,  he  cannot 
abide  to  looke  on  his  owne  face  in  the  water 
(but  seekes  for  troubled  and  muddie  channels) 
wee  see  well  moralized,  in  men  of  euill  con- 
science, who  knowe  their  soules  are  so  filthy, 
that  they  dare  not  so  much  as  viewe  them ; 
but  shift  off  all  checks  of  their  former  iniquity, 
with    vaine    excuses    of    good    fellowship. 
Whence  it  is,  that  euery  small  reprehension 
so  galles  them :  because  it  calles  the  eyes  of 
the  soule  home  to  it  selfe,  and  makes  them 
see  a  glimse  of  what  they  would  not.     So 
haue  I  seene  a  foolish  and  timorous  Patient, 
which  knowing  his  wound  very  deepe,  would 
not   endure    the    Chirurgion   to   search   it: 
whereon  what  can  ensue,  but  a  festering  of 
the  part,  and  a  danger  of  the  whole  bodie? 
So    I   haue   seene   many  prodigall   wasters 


'J  t 


AND  VOWS 


runne  so  farre  in  bookes,  that  they  cannot 
abide  to  heare  of  reckoning.  It  hath  beene 
an  old  and  true  Prouerbe,  Oft  and  euen 
reckonings  make  long  friends:  I  will  oft^ 
summe  vp  my  estate,  with  God ;  that  I  may 
know  what  I  haue  to  expect,  and  answer 
for.  Neither  shall  my  score  run  on  so  long 
with  God,  that  I  shaU  not  know  my  debts, 
or  feare  an  Audit,  or  despayre  of  payment. 


6l 


I 


ACCOUNT  this  body,  nothing,  but  a 
close  prison  to  my  soule ;  and  the  earth 
a  larger  prison  to  my  body.  I  may  not 
breake  prison,  till  I  bee  loosed  by  death :  but 
I  will  leaue  it,  not  vnwillingly,  when  I  am 
loosed. 

VI 

T^HE  common  feares  of  the  World  are 
causelesse,  and  ill  placed.  No  man 
feares  to  doe  ill:  euery  man  to  suffer  ill: 
wherein  if  wee  consider  it  well,  wee  shall 
finde  that  wee  feare  our  best  friends.  For 
ray  part,  I  haue  learned  more  of  God  and  of 
my  selfe,  in  one  weeks  extremitie,  then  all 
my  whole  lifes  prosperitie  had  taught  mee 
afore.  And,  in  reason  and  common  experi- 
ence, prosperitie  vsually  makes  vs  forget  our 

1  Ought  G. 


II 


62 


II 


MEDITATIONS 


death:  aduersitie,  on  the  other  side,  makes 
vs  neglect  our  life.  Now  (if  we  measure  both 
of  these,  by  their  effects)  forgetfuhiesse  of 
death  makes  vs  secure :  neglect  of  this  life 
makes  vs  carefull  of  a  better.  So  much  there- 
fore as  neglect  of  life  is  better  than  forgetful- 
nesse  of  death;  and  watchfuUnesse  better 
than  securitie :  so  much  more  beneficiall  will 
I  esteeme  aduersitie,  then  prosperitie. 

VII 

JgVEN  griefe  it  selfe  is  pleasant  to  the 
remembrance,  when  it  is  once  past,  as 
ioy  is,  whiles  it  is  present.  I  will  not  there- 
fore in  my  conceit,  make  any  so  great  differ- 
ence betwixt  ioy  and  griefe ;  sith  griefe  past 
is  ioyfull ;  and  long  expectaUon  of  ioy  is 
grieuous. 

VIII 

gVERY  sicknesse  is  a  litUe  death.    I  wiU 
bee  content  to  die  oft ;  that  I  may  die 
once  well. 

IX 

QFT  times  those  things  which  haue  beene 
sweet  in  opinion  haue  proued  bitter  in 
experience.  I  will  therefore  euer  suspend 
my  resolute  iudgement,  vntill  the  tryall  and 
euent:  in  the  meane  while  I  shall  feare  the 
worst,  and  hope  the  best. 


AND  VOWS 


TN  all  Diuine  and  morall  good  things,  I 
'■'  would  faine  keepe  that  I  haue,  and  get 
that  I  want.  I  doe  not  more  loath  all  other 
couetousnesse,  then  I  affect  this.  In  all 
these  things  alone,  I  professe  neuer  to  haue 
enough.  If  I  may  increase  them,  therefore, 
either  by  labouring,  or  begging,  or  vsurie,  I 
shall  leaue  no  meanes  vnattempted. 


XI 


OOME  Children  are  of  that  nature,  that 
they  are  neuer  well,  but  while  the  Rod 
is  ouer  them:  such  am  I  to  God;  Let  him 
beate  me,  so  he  amend  me :  Let  him  take  all 
away  from  me,  so  he  giue  mee  himselfe. 


XII 

'T^HERE  must  not  bee  one  vniforme  pro- 
ceeding  vnth  all  men,  in  reprehension : 
but  that  must  varie  according  to  the  disposi- 
tion of  the  reproued.  I  haue  seene  some  men 
as  thomes,  which,  easily  touched,  hurt  not; 
but  if  hard  and  vnwarily,  fetch  bloud  of  the 
hand:  Others  as  Nettles,  which  if  they  be 
nicely  handled,  sting  and  pricke ;  but  if  hard 
and  roughly  pressed,  are  pulled  vp  without 


63 
II 


64 


II 


I) 


MEDITATIONS 


harme.  Before  I  take  anie  man  in  hand,  I 
will  knowe  whether  hee  be  a  Thome,  or  a 
Nettle. 

XIII 

T  WILL  account  no  sinne  little  ;  since  their 
is  not  the  least,  but  workes  out  the  death 
of  the  soule.  It  is  all  one,  whether  I  bee 
drowned  in  the  ebber  shore,  or  in  the  midst 
of  the  deepe  Sea. 

XIIII 

TT  is  a  base  thing,  to  get  goods,  to  keepe 
them.  I  see  that  God  (which  onely  is 
infinitely  rich)  holdeth  nothing  in  his  owne 
hands;  but  giues  all  to  his  creatures.  But, 
if  we  will  needes  lay  vp ;  where  should  wee 
rather  repose  it,  than  in  Christs  treasurie? 
The  poore  mans  hand  is  the  treasurie  of 
Christ.  All  my  superfluitie  shall  bee  there 
hoorded  vp  :  where  I  know  it  shall  bee  safely 
kept,  and  surely  returned  me. 

XV 

T^HE  Schoole  of  God,  and  Nature,  require 
two  contrarie  manners  of  proceeding. 
In  the  Schoole  of  Nature,  we  must  conceiue, 
and  then  beleeue :  in  the  Schoole  of  God,  we 
must  first  beleeue;  and  then  we  shall  con- 


ceiue. Hee,  that  beleeues  no  more  than  he 
conceiues,  can  neuer  be  a  Christian ;  nor  hee 
a  Philosopher,  that  assents  without  reason. 
In  Natures  Schoole,  wee  are  taught  to  bolt 
out  the  Truth,  by  Logicall  discourse:  God 
cannot  endure  a  Logician.  In  his  Schoole, 
hee  is  the  best  Scholler,  that  reasons  least, 
and  assents  most.  In  Diuine  things,  what  I 
may,  I  will  conceiue :  the  rest  I  will  beleeue 
and  admire.  Not  a  curious  head,  but  a 
credulous  and  plaine  heart,  is  accepted  of 
God. 

XVI 

VTO  worldly  pleasure  hath  anie  absolute 
delight  in  it;  but  as  a  Bee,  hauing 
Honie  in  the  mouth,  hath  a  sting  in  the  tayle. 
Why  am  I  so  foolish,  to  rest  ray  heart  vpon 
any  of  them  ?  And  not  rather  labour  to  aspire 
to  that  one  absolute  good,  in  whome  is 
nothing  sauoring  of  griefe ;  nothing  wanting 
to  perfect  happinesse. 


XVII 

A    SHARPE   reproofe    I    account  better, 

than  a  smooth  deceit.    Therefore  when 

my  friend  cheeckesi  mee,  I  will  respect  it 

with  thankfulnesse :  when  others  flatter  me, 

1  Checkes  ABE. 


II 


•t 


66 


II 


MEDITATIONS 


I  will  suspect  it,  and  rest  in  my  owne  censure 
of  my  selfe,  who  should  bee  more  priuie  (and 
lesse  partiall)  to  my  owne  desermngs. 


XVIII 

"PXTREAMITIE  distingfuisheth  friends: 
worldly  pleasures,  like  Physicians,  g:iue 
vs  ouer  when  once  wee  lie  a  dying ;  and  yet 
the  Death-bed  had  most  need  of  comforts: 
Christ  lesus  standeth  by  his,  in  the  pang-s  of 
Death,  and  after  Death,  at  the  barre  of  Judg- 
ment, not  leauing  them  either  in  their  Bed  or 
Graue.  I  will  vse  them  therefore  to  my  best 
aduantage ;  not  trust  them.  But  for  thee,  O 
my  Lord,  which  in  mercie  and  truth  canst  not 
faile  me  (whom  I  haue  found  euer  faithfull  and 
present  in  all  extreamities)  Kill  mee,  yet  will 
I  trust  in  thee. 


XIX 

IJnrEE  haue  heard  of  so  many  thousand 
generations  passed,  and  wee  haue 
scene  so  manie  hundrethes  die  within  our 
knowledge ;  that  I  wonder,  any  man  can 
make  account  to  liue,  one  day.  I  will  dye 
dayly.  It  is  not  done  before  the  time,  which 
may  bee  done  at  all  times. 


AND  VOWS 


XX 

"pvESIRE  oft  times  makes  vs  vnthankfull. 
For,  who  hopes  for  that  hee  hath  not, 
vsually  1  forgets  that  which  hee  hath.  I  will 
not  suffer  my  heart  to  roaue2  after  high  or 
impossible  hopes ;  lest  I  should,  in  the  meane 
time,  contemne  present  benefits. 

XXI 

TN  hoping  well,  in  being  ill,  and  fearing 
worse,  the  life  of  man  is  wholly  con- 
sumed. When  I  am  ill,  I  will  liue  in  hope  of 
better ;  when  well,  in  feare  of  worse :  neither 
wil  I,  at  any  time,  hope  without  feeu'e ;  lest  I 
should  deceiue  my  selfe,  with  too  much  con- 
fidence (wherein  euill  shall  bee  so  much  more 
vnwel-come  and  intolerable,  because  I  looked 
for  good)  nor,  againe,  feare  without  hope, 
lest  I  should  be  ouer-much  delected :  nor  doe 
either  of  them,  without  true  contentation. 

XXII 

"IIKZHAT  is  man,  to  the  whole  earth ?  What 
is  Earth  to  the  Heauen?  What  is 
Heauen  to  his  Maker  ?  I  will  admire  nothing 
in  it  selfe  ;  but  all  things  in  God,  and  God  in 
all  things. 


67 
II 


1  Usual  G. 


2  Rove  A.     Roaue  B  C  E. 


68 


II 


MEDITATIONS 


XXIII 

'T^HERE  be  three  vsuall  causes  of  Ingjati- 
tude,  vpon  a  benefit  receiued;  Enuie, 
Pride,  Couetousnesse ;  Enuie,  looking  more 
at  others  benefites  than  our  owne  ;  Pride, 
looking  more  at  our  selues  than  the  benefit ; 
Couetousnesse,  looking  more  at  what  wee 
would  haue,  than  what  wee  haue.  In  good 
tumes,  I  will  neither  respect  the  giuer,  nor 
my  selfe,  nor  the  Gift,  nor  others,  but  onely 
the  intent  and  good  will  from  whence  it 
proceeded.  So  shall  I  requite  others  great 
pleasures,  with  equall  good  will,  and  accept 
of  small  fauours,  with  great  thankfulnesse. 


XXIIII 

\X7HERAS  the  custome  of  the  World  is, 
to  hate  things  present,  to  desire  future, 
and  mag^fie  what  is  past ;  I  will  contreirily 
esteeme  that  which  is  present  best.  For, 
both  what  is  past,  was  once  present ;  and 
what  is  future,  will  bee  present :  future  things 
next,  because  they  are  present  in  hope; 
what  is  past,  least  of  all,  because  it  cannot 
bee  present :  Yet  somewhat,  because  it  was. 


AND  VOWS 


XXV 

TT^EE  pitie  the  folly  of  the  Larke,  which 
^^  (while  it  playeth  with  the  feather, 
and  stoupeth  i  to  the  glasse)  is  caught  in  the 
Fowlers  net :  and  yet  cannot  see  our  selues 
alike  made  fooles  by  Satan  ;  who,  deluding 
vs  by  the  vaine  feathers  and  glasses  of  the 
world,  sodainely  enwrappeth  vs  in  his  snares. 
Wee  see  not  the  nets  indeede :  it  is  too  much 
that  wee  shall  feele  them,  and  that  they  are 
not  so  easily  escaped  after  as  before  auoided. 

0  Lord,  keepe  thou  mine  eyes  from  beholding 
vanity.  And  though  mine  eye  see  it,  let  not 
my  heart  stoope  to  it ;  but  loath  it  a  farre  off. 
And  if  I  stoope  at  any  time,  and  be  taken ; 
Set  thou  my  soule  at  liberty :  that  I  may  say, 
My  soule  is  escaped,  euen  as  a  bird  out  of  the 
snare  of  the  Fowler  ;  the  snare  is  broken,  and 

1  am  deliuered. 

XXVI 

IN  suffering  euill,  to  looke  to  secondarie 
causes,  without  respect  to  the  highest, 
maketh  impatience.  For  so  wee  bite  at  the 
stone,  and  neglect  him  that  threw  it.  If  wee 
take  a  blowe  at  our  equall,  wee  retume  it  with 
vsury :  if  of  a  Prince,  wee  repine  not.    What 

»  Stoopeth  A  B.      Stoupeth  C  E. 


69 
II 


') 


I  ' 


h 


70 


II 


MEDITATIONS 


matter  is  it,  if  God  kill  me,  whether  hee  doe 
it  by  an  Ag:ue,  or  by  the  hand  of  a  Tyrant  ? 
Againe,  in  expectation  of  good,  to  looke  to 
the  first  cause,  without  care  of  the  second, 
argues  idlenesse,  and  causeth  want.  As  we 
cannot  helpe  our  selues,  without  God:  so 
God  will  not  ordinarily  helpe  vs,  without  our 
selues.  In  both,  I  will  looke  vp  to  God ; 
without  repining  at  the  meanes  in  one,  or 
trusting  them  in  the  other. 


XXVII 

T  F  my  money  were  another  mans,  I  could 
but  keepe  it :  onely  the  expending  shewes 
it  my  own.  It  is  greater  glorie,  comfort,  and 
gaine,  to  lay  it  out  well  than  to  keepe  it  safely. 
God  hath  made  mee,  not  his  treasurer ;  but  his 
Steward. 


XXVIII 

A  VGUSTINES  friend.  Nebridius,  not 
vniustly  hated  a  short  answere,  to  a 
weightie  and  difficult  question ;  because  the 
disquisition  of  great  truths  requires  time, 
and  the  determining  is  perilous:  I  will  as 
much  hate  a  tedious  and  farre  fetched 
answere  to  a  short  and  easie  question.  For, 
as  that  other  wrongs  the  truth,  so  this  the 
hearer. 


PERFORMANCE  is  a  binder, 
request  no  more  fauour  of  any  man 
than  I  must  needs.  I  will  rather  choose  to 
make  an  honest  shift,  than  ouer-much  enthrall 
my  selfe,  by  being  beholding. 


XXX 

THE  World  is  a  Stage:  Euerie  man  an 
Actor ;  and  playes  his  part  here,  either 
in  a  Comodie  i  or  Tragedie.  The  good  man  is 
a  Comedian ;  which  (how  euer  hee  begins) 
ends  merrily:  but  the  wicked  man  Acts  a 
Tragedie ;  and  therefore  euer  ends  in  horrour. 
Thou  seest  a  wicked  man  vaunt  himselfe  on 
this  Stage :  stay  tiU  the  last  Act,  and  looke  to 
his  end  (as  Dauid  did)  and  see,  whether  that 
bee  peace.     Thou  wouldest  make  strange 
Tragedies,  if  thou  wouldest  haue  but  one  Act. 
Who  sees  an  Oxe,  grazing  in  a  fat  and  ranke 
pasture,  and  thinkes  not  that  he  is  neere  to 
the  slaughter?     Whereas  the  leane  beast, 
that  toyles  vnder  the  yoke,  is  farre  enough 
from  the  Shambles.     The  best  wicked  man 
cannot  be  so  enuied  in  his  first  shewes,  as  he 
is  pitiable  in  the  conclusion. 

1  Comedic  13.     Comedy  E. 


(  , 


MEDITATIONS 


XXXI 

|F  all  obiects  of  Beneficence,  I  wiU  choose 
either  an  olde  Man,  or  a  ChUd  ;  because 
these  are  most  out  of  hope  to  requite.  The 
one  forg:ets  a  good  turne  :  the  other  hues  not 
to  repay  it. 


XXXII 

'pHAT,  which  Pythagoras  said  of  Philoso- 
phers,  is  more  true  of  Christians  (for, 
ChrisUanitie  is  nothing  but  a  diuine  and  better 
Philosophie :)  Three  sorts  of  men  come  to  the 
Market :  buyers,  sellers,  lookers  on.    The  two 
first  are  both  busie,  and  carefully  distracted 
about   their    Market:  onely   the    third    liue 
happily ;  vsing  the  world,  as  if  they  vsed  it 
not. 


XXXIII 

'pHERE  be  three  things,  which  of  all  other 
I  wil  neuer  striue  for;  the  Wall,  the 
Way,  the  best  Seate.  If  I  deserue  weU,  a 
lowe  place  cannot  disparage  mee  so  much, 
as  I  shall  grace  it:  if  not,  the  height  of  my 
place  shall  adde  to  my  shame  ;  whiles  euery 
man  shall  condemne  me  of  pride,  matched 
with  vnworthinesse. 
_J 


AND  VOWS 


XXXIIII 

T  SEE,  there  is  not  so  much  difference 
betwixt  a  man  and  a  beast,  as  betwixt  a 
Christian  and  a  naturall  man.  For,  whereas 
man  liues  but  one  life  of  reason,  aboue  the 
beast ;  a  Christian  liues  foure  hues,  aboue  a 
naturall  man  :  The  life  of  Inchoate  regenera- 
tion, by  grace ;  the  perfect  life  of  imputed 
righteousnesse ;  the  life  of  glorie  begun,  in  the 
separation  of  the  Soule:  the  life  of  perfect 
glorie,  in  the  societie  of  the  bodie,  with  the 
Soule  in  full  happinesse :  The  worst  whereof  is 
better  by  many  degrees,  than  the  best  life  of 
a  naturall  man.  For,  whereas  the  dignitie  of 
the  life  is  measured,  by  the  cause  of  it  (in  which 
regard  the  Ufe  of  the  Plant  is  basest ;  because 
it  is  but  from  the  iuice,  arising  from  the  roote, 
administred  by  the  Earth:  the  life  of  the 
brute  Creature  better  than  it;  becaues  it  is 
sensitiue :  Of  a  man  better  than  it ;  because 
reasonable)  and  the  cause  of  this  life,  is  the 
Spirit  of  God  ;  so  farre  as  the  Spirit  of  God  is 
aboue  reason,  so  farre  doth  a  Christian  exceede 
a  meere  naturalist.  I  thanke  God  much  that 
hee  hath  made  me  a  man,  but  more  that  he 
hath  made  me  a  Christian :  without  which,  I 
know  not  whether  it  had  beene  better  for  mee, 
to  haue  beene  a  beast,  or  not  to  haue  beene. 


73 


II 


74 


II 


MEDITATIONS 


XXXV 

r^  REAT  mens  fauours,  friends,  promises, 
^^  and  dead  mens  shooes,  I  will  esteeme ; 
but  not  trust  to. 


XXXVI 

TT  is  a  fearefull  thing  to  sinne ;  more  fearefuU 
to  delight  in  sin  ;  yet  worse  than  worst, 
to  boast  of  it.  If  therefore  I  cannot  auoide 
sinne ;  because  I  am  a  man :  yet  I  will  auoide 
the  delight,  defence,  and  boasting  of  Sinne ; 
because  I  am  a  Christian. 

XXXVII 


1 

and 


qpHOSE  things,  which  are  most  eagerly 
desired,  are  most  hardly  both  gotten, 
kept;  God  commonly  crossing  our 
desires,  in  what  we  are  ouerferuent.  I  will 
therfore  account  all  things  as  too  good  to 
haue,  so  nothing  too  deare  to  lose. 


XXXVIII 


It 


A  TRUE  friend  is  not  borne  euerie  day. 

is  best  to  bee  courteous  to  all ;  entire 
with  few.  So  may  wee  perhaps  haue  lesse 
cause  of  ioy:  I  am  sure  lesse  occasion  of 
sorrow. 


AND  VOWS 


XXXIX 

OECRECIES,  as  they  are  a  burden  to  the 
minde,  ere  they  bee  vttered :  so  are  they 
no  lesse  charge  to  the  receiuer,  when  they  are 
vttered.  I  wil  not  long  after  more  inward 
secrets;  lest  I  should  procure  doubt  to  my 
selfe,  and  iealous  feare  to  the  discloser :  But 
as  my  mouth  shall  be  shut  with  fidelity,  not 
to  blab  them ;  so  my  eare  shall  not  bee  too 
open  to  receiue  them. 


XL 


A  S  good  Physicians,  by  one  receipt,  make 
way  for   another:  so   is  it  the   safest 
course  in   practice;  I  will  reueale   a  great 
secret  to  none,  but  whome  I  haue  found  faith- 
full  in  lesse. 


XLI 

T  WILL  enioy  all  things  in  God,  and  God  in 
^  all  things ;  nothing  in  it  selfe :  So  shall 
my  ioyes  neither  change,  nor  perish.  For 
howeuer  the  things  themselues  may  alter,  or 
fade ;  yet  hee,  in  whome  they  are  mine,  is 
euer  hke  himself ;  constant  and  euerlasting. 


75 


II 


76 
II 


''I 

III 


MEDITATIONS 


XLII 

T  F  I  would  prouoke  my  selfe  to  contentatlon, 
I  will  cast  downe  my  eyes  to  my  in- 
feriours ;  and  there  see  better  men  in  worse 
condition :  if  to  humility,  I  will  cast  them  vp 
to  my  betters ;  and  so  much  more  deiect  my 
selfe  to  them,  by  how  much  more  I  see  them 
thought  worthy  to  be  respected  of  others,  and 
deserue  better  in  themselues. 


XLIII 

npRUE  vertue  rests  in  the  conscience  of  it 
selfe,  either  for  reward,  or  censure.  If, 
therefore,  I  know  my  selfe  vpright,  false 
rumours  shall  not  daunt  me :  if  not  answer- 
able to  the  good  report  of  my  fauourers,  I 
will  my  selfe  find  the  first  fault ;  that  I  may 
preuent  the  shame  of  others. 


XLIIII 

T  WILL  account  Vertue  the  best  riches, 
knowledge  the  next,  riches  the  worst ; 
and  therefore  will  labour  to  be  vertuous  and 
learned,  without  condition:  as  for  riches,  if 
they  fall  in  my  way,  I  refuse  them  not ;  but 
if  not,  I  desire  them  not. 


AND  VOWS 


XLV 

A  N  honest  word  I  account  better,  than  a 
carelesse  oath.  I  will  say  no  thing  but 
what  I  dare  sweare,  and  will  performe.  It  is 
a  shame  for  a  Christian,  to  abide  his  tongue 
a  false  Seruant,  or  his  minde  a  loose  Mis- 
tresse. 


77 


II 


XLVI 

T^HERE  is  a  iust  and  easie  difiference,  to 
^  bee  put  betwixt  a  friend  and  an  enemie ; 
betwixt  a  familiar,  and  a  friend :  and  much 
good  vse  to  bee  made  of  all :  but,  of  all,  with 
discretion :  I  will  disclose  my  selfe  no  whit 
to  my  enemie,  somewhat  to  my  friend,  wholly 
to  no  man ;  least  I  should  be  more  others, 
than  mine  owne.  Friendship  is  brittle  stuffe. 
How  know  I,  whether  hee,  that  now  loues 
me,  may  not  hate  me  hereafter  ? 


XLVI  I 

'hJO  man,  but  is  an  easie  ludge  of  his  owne 
matters:  and  lookers  on  oftentimes  see 
the  more.  I  will  therefore  submit  my  selfe  to 
others,  in  what  I  am  reproued :  but,  in  what 
I  am  praised,  only  to  my  selfe. 


I'! 


II 


M 


i 


hi[ 


78 


II 


MEDITATIONS 


XLVIII 

T  WILL  not  be  so  merry,  as  to  forg^et  God ; 
nor  so  sorrowful!,  to  forget  my  selfe. 

XLIX 

A  S  nothing  makes  so  strong  and  mortall 
hostilitie,  as  discord  in  Religions ;  so 
nothing  in  the  World  vnites  mens  hearts  so 
firmely,  as  the  bond  of  faith.    For,  whereas 
there  are  three  grounds  of  friendship,  vertue, 
pleasure,  profit ;  and  by  all  confessions,  that 
is  the  surest,  which  is  vpon  Vertue :  it  must 
needs  follow,  that  what  is  grounded  on  the 
best,  and   most  heauenly  Vertue,  must  be 
the  fastest:  which  as  it  vnites  man  to  God 
so  inseparably,  that  no  tentations,  no  tor- 
ments, not  all  the  gates  of  Hell  can  seuer 
him;   so   it   vnites   one  Christian   soule   to 
another  so  firmely,  that  no  outward  occur- 
rences, no  imperfections  in  the  party  loued, 
can  dissolue  them.    If  I  loue  not  the  child 
of  God  (for  his  owne  sake,  for  his  fathers 
sake)  more   than   my  friend   (for   my  com- 
moditie,  or  my  kinsman  for  blood)  I  neuer 
receiued  any  sparke  of  true  heauenly  loue. 


\k 


AND  VOWS 


•T^HE  good  dutie,  that  is  deferred  vpon  a 
^  conceit  of  present  vnfitnesse,  at  last 
growes  irksome:  and  thereupon  altogether 
neglected.  I  will  not  suffer  my  heart  to 
entertaine  the  least  thought  of  loathnesse 
towards  the  taske  of  deuotion,  wherewith 
I  haue  stinted  my  selfe :  but  violently  breake 
through  any  motion  of  vnwillingnesse,  not 
without  a  deepe  check  to  my  selfe,  for  my 
backwardnesse. 

LI 

TT EARING  is  a  sense  of  great  apprehen- 
sion ;  yet  farre  more  subiect  to  deceit, 
then  seeing :  not  in  the  manner  of  apprehend- 
ing; but  in  the  vncertaintie  of  the  obiect. 
Words  are  vocall  Interpreters  of  the  mind ; 
actions,  reall :  and  therefore,  how-euer,  both 
should  speake  according  to  the  truth  of  what 
is  m  the  heart,  yet  words  doe  more  bely  the 
heart  than  actions.  I  care  not  what  words 
I  heare,  when  I  see  deeds.  I  am  sure,  what 
a  man  doth,i  he  thinkes:  not  so  alwaies, 
what  he  speaks.  Though  I  will  not  be  so 
seuere  a  censor,  that,  for  some  few  euill  acts, 
I  should  condemne  a-  man  of  false-hearted- 
1  Dooth  A  B  C  E.  2  Om.  a  G. 


79 


II 


li 


80 


II 


Iti 


MEDITATIONS 


nesse :  yet,  in  common  course  of  life,  I  need 
not  be  so  mopish,  as  not  to  beleeue  rather 
the  language  of  the  hand,  then  of  the  tongue. 
He,  that  saies  well  and  doth  well,  is  without 
exception  commendable :  but  if  one  of  these 
must  be  seuered  from  the  other;  I  like  him 
well  that  doth  well,  and  saith  nothing. 


LII 

T^HAT  which  they  say  of  the  Pelican ;  that 
when  the  Shepheards,  in  desire  to  catch 
her,  lay  fire  not  farre  from  her  nest ;  which  shee 
finding,  and  fearing  the  danger  of  her  yong, 
seekes  to  blow  out  with  her  wings,  so  long 
till  she  bume  her  selfe,  and  makes  her  selfe 
a  prey  in  an  vnwise  pity  to  her  yong ;  I  see 
morally  verified  in  experience,  of  those  which 
indiscretely  meddling  with  the  flame  of  dis- 
sension kindled  in  the  Church,  rather  encrease 
then  quench  it ;  rather  fire  their  owne  wings 
then  helpe  others.  I  had  rather  bewaile  the 
fire  a  feirre  off,  then  stirre  in  the  coales  of  it. 
I  would  not  grudge  my  ashes  to  it,  if  those 
might  abate  the  burning:  but,  since  I  see 
it  is  daily  increased  with  partaking,  I  will 
behold  it  with  sorrow  ;  and  meddle  no  other- 
wise than  by  prayers  to  God,  and  entreaties 
to  men ;  seeking  my  owne  safetie,  and  the 
peace  of  the  Church,  in  the  freedome  of  my 
thought,  and  silence  of  my  tongue. 


AND  VOWS 


LIII 

T^HAT  which  is  said  of  Lucillaes  faction, 
that  anger  bred  it,  pride  fostered   it, 
and  couetousnesse  confirmed  it,  is  true  of  all 
Schismes ;  though  with  some  inuersion.    For, 
the  most  are  bred  through  pride  (whiles  men, 
vpon  an  high  conceit  of  themselues,  scome 
to   go   in    the    common    road,    and    affect 
singularity  in  opinion  ;)  are  confirmed  through 
anger  (whiles  they  stomack  and  grudge  any 
contradiction,)    and    are    nourisht    through 
couetousnes;    whiles   they  seeke   ability  to 
beare  out  their  part.     In  some  other,  againe, 
Couetousnesse  obtaines  the  first  place,  Anger 
the  second.  Pride  the  last.    Herein  therefore 
I  haue  been  alwaies  woont  ^    to  commend 
and  admire  the  humilitie  of  those  great  and 
profound  wits,  whom  depth  of  knowledge 
hath  not  led  to  by-paths  in  iudgement ;  but 
walking  in  the  beaten  path  of  the  Church, 
haue  bent  all  their  forces  to  the  establishment 
of  receiued    truths :    accounting   it    greater 
glory  to  confirme  an  ancient  veritie,  then  to 
deuise  a  new  opinion  (though  neuer  so  pro- 
fitable) vnknowne  to  their  predecessors.     I 
will  not  reiect  a  truth,  for  meere   noueltie 
(Old  truths  may  come  newly  to  light ;  neither 
is  God  tyed  to  times,   for  the    gift   of  his 

1  Wont  A.    Wonte  B.     Woont  C  E. 


81 


II 


82 


II 


MEDITATIONS 


illumination:)  but  I  will  suspect  a  nouell 
opinion,  of  vntruth;  and  not  entertaine  it, 
vnlesse  it  may  be  deduced  from  ancient 
grounds. 

LIIII 

T^HE  eare  and  the  eye  are  the  minds 
receiuers :  but  the  tongue  is  only  busied 
in  expending  the  treasure  receiued.  If  there- 
fore the  reuenues  of  the  minde  be  vtterd  as 
fast  or  faster  then  they  are  receiued  ;  it  cannot 
be  but  that  the  minde  must  needs  be  held 
bare,  and  can  neuer  lay  vp  for  purchase.  But 
if  the  receiuers  take  in  still  with  no  vtterance, 
the  mind  may  soone  grow  a  burthen  to  it 
selfe,  and  vnprofitable  to  others.  I  will  not 
lay  vp  too  much,  and  vtter  nothing;  lest  I 
be  couetous :  nor  spend  much,  and  store  vp 
little ;  lest  I  be  prodigall  and  poore. 

LV 

TT  is  a  vainglorious  flattery,  for  a  man  to 
praise  himselfe:    An  enuious  wrong  to 
detract  from  others.    I  will  therefore  speake 
no  ill  of  others ;  no  good  of  my  selfe. 

LVI 

T^HAT  which  is  the  miserie  of  Trauailers, 

To  finde  many  hostes,  and  few  friends, 

is  the  estate  of  Christians  in  their  pilgrimage 


AND  VOWS 


to  a  better  life.  Good  friends  may  not,  there- 
fore, be  easily  forgone:  neither  must  they 
be  vsed  as  suits  of  apparell ;  which  when  we 
haue  wome  threedbare,i  we  cast  ofiF,  and 
call  for  new.  Nothing,  but  death  or  villany, 
shall  diuorce  me  from  an  old  friend  ;  but,  still 
I  will  follow  him  so  far,  as  is  either  possible 
or  honest:  And  then  I  will  leaue  him,  with 
sorrow. 

LVI  I 

T^RUE  friendship  necessarily  requires 
Patience.  For,  there  is  no  man,  in 
whom  I  shall  not  mislike  somewhat,  and  who 
shall  not,  as  iustly,  mislike  somewhat  in  me. 
My  friends  faults  therefore,  if  little,  I  will 
swaUow  and  digest ;  if  great,  I  wiU  smother 
them:  howeuer,  I  wil  winke  at  them,  to 
others ;  but,  louingly  notifie  them  to  himselfe. 


LVI  1 1 

TNIURIES  hurt  not  more  in  the  receiuing, 
then  in  the  remembrance.  A  small  iniurie 
shall  goe  as  it  comes:  a  great  iniurie  may 
dine  or  sup  vdth  me ;  but  none  at  all  shall 
lodge  with  me.  Why  should  I  vexe  my  selfe, 
because  another  hath  vexed  me  ? 

1  Thredbare  A.    Threed-bare  B  C  E. 


83 


II 


* 


If  I 


84 
II 


MEDITATIONS 


LIX 

TT  is  good  dealing  with  that,  oner  which 
we  haue  the  most  power.    If  ray  state 
will  not  be  framed  to  my  minde,  I  wiU  labour 
to  frame  my  minde  to  my  estate. 

LX 

TT  is  a  great  misery  to  be  either  alwaies 
or  neuer  alone :  society  of  men  hath  not 
so  much  gaine  as  distraction.  In  greatest 
companie  I  will  be  alone  to  my  selfe :  in 
greatest  priuacie,  in  companie  with  Cod. 

LXI     . 

r^  RIEFE  for  things  past  that  cannot  bee 
remedied,  and  care  for  things  to  come 
that  cannot  be  preuented,  may  easily  hurt ; 
can  neuer  benefit  me.  I  wHlll  therefore  com- 
mit my  selfe  to  God  in  both,  and  enioy  the 
present. 

LXI! 

T  ET  my  estate  be  neuer  so  meane,  I  will 
euer  keepe  my  selfe  rather  beneath, 
then  either  leuell,  or  aboue  it.  A  man  may 
rise,  when  hee  will,  with  honour,  but  cannot 
fall,  without  shame. 


•  i 


AND  VOWS 


LXI  1 1 

'^OTHING  doth  so  befoole  a  man,  as 
extreame  passion.  This  doth  both 
make  them  fooles,  which  otherwise  cire  not ; 
and  shew  them  to  be  fooles,  that  are  so. 
Violent  passions,  if  I  cannot  tame  them,  that 
they  may  yeeld,  to  my  ease;  I  will  at  least 
smother  them  by  concealment ;  that  they  may 
not  appeare,  to  my  shame. 


LXIIII 

npHE  minde  of  man  though  infinite  in 
desire,  yet  is  finite  in  capacitie.  Since 
I  cannot  hope  to  know  all  things,  I  will 
labour  first  to  knowe  what  I  needs  must, 
for  their  vse:  next,  what  I  best  may,  for 
their  conuenience. 


LXV 

np  HOUGH  time  bee  precious  to  mee  (as 
all  irreuocable  good  things  deserue  to 
be)  and  of  all  other  things  I  would  not  be 
lauish  of  it ;  yet  I  will  account  no  time  lost, 
that  is  either  lent  to  or  bestowed  vpon  my 
friend. 


85 


II 


m 


86 


II 


MEDITATIONS 


LXVI 

T^HE  practises  of  the  best  men  are  more 
subiect  to  error  than  their  speculations. 
I  will  honour  good  examples :  but  I  will  Hue 
by  good  precepts. 


LXVII 

A  S  Charity  requires  forgetfulnesse  of  euill 
deedes:  so  Patience  requires  forgetful- 
nesse of  euill  accidents.      I  will   remember 
euils,  past,  to  humble  me  ;  not  to  veze  me. 


LXVI  1 1 

TT  is  both  a  miserie  and  a  shame  for  a  mam, 
to  be  a  Bankrupt  in  loue :  which  hee  may 
easily  pay ;  and  be  neuer  the  more  im- 
pouerished.  I  will  bee  in  no  mans  debt,  for 
good  will :  but  will  at  least  retume  euery 
man  his  owne  measure,  if  not  with  vsurie. 
It  is  much  better  to  be  a  Creditor,  than  a 
Debtor,  in  any  thing  ;  but  especially  of  this : 
Yet  of  this  I  will  so  be  content  to  be  a 
Debtor,  that  I  will  alwaies  be  paying  it  where 
I  owe  it ;  and  yet  neuer  will  haue  so  paid  it 
that  I  shall  not  owe  it  more. 


AND  VOWS 


LXIX 

^HE  Spanish  Prouerb  is  too  true ;  Dead 
men  and  absent  finde  no  friends.  All 
mouths  are  boldly  opened,  with  a  conceit  of 
impunitie.  My  eare  shall  be  no  graue  to 
bury  my  friends  good  name.  But  as  I  will 
be  my  present  friends  selfe  :  So  will  I  be  my 
absent  friends  deputie ;  to  say  for  him  what 
he  would  (and  cannot)  speake  for  himselfe. 

LXX 

'T*HE  losse  of  my  friend,  as  it  shall 
moderately  grieue  me ;  so  it  shall  an 
other  way  much  benefit  me,  in  recompense 
of  his  want :  for  it  shall  make  me  think  more 
often,  and  seriously  of  earth,  and  of  heauen. 
Of  earth,  for  his  body  which  is  reposed  in 
it:  Of  Heauen,  for  his  soule  which  possess- 
ethi  it  before  me:  Of  earth,  to  put  me  in 
mind  of  my  like  frailtie  and  mortalitie:  Of 
Heauen,  to  make  me  desire,  and  (after  a 
sort)  emulate  his  happinesse  and  glorie. 

LXXI 

T /"ARIETIE  of  obiects  is  wont  to  cause 

distraction:   when  againe  a  little  one, 

laid  close  to  the  eye  (if  but  of  a  penie  bredth) 

1  Posseth  G. 


87 


II 


88 


II 


MEDITATIONS 


wholly  takes  vp  the  sight ;  which  could  else 
see  the  whole  halfe  Heauen  at  once.  I  will 
haue  the  eyes  of  my  mind  euer  forestcilled, 
and  filled  with  these  two  obiects ;  the  short- 
nesse  of  my  life,  eternity  after  death. 


LXXII 

T  SEE  that  he  is  more  happy,  that  hath 
nothing  to  lose,  than  he  that  loseth  that 
which  he  hath.    I  will  therefore  neither  hope 
for  riches,  nor  feare  pouertie. 


LXXII  I 

T  CARE  not  so  much  in  any  thing,  for 
multitude,  as  for  choice.  Bookes  and 
friends,  I  will  not  haue  many:  I  had  rather 
seriously  conuerse  with  a  few,  then  Wcinder 
amongst  many. 

LXXII  II 

'T'HE  wicked  man  is  a  very  coward,  and 
is  afraid  of  euery  thing ;  Of  God,  be- 
cause he  is  his  enemy :  of  Satan,  because  he 
is  his  tormenter :  of  Gods  creatures,  because 
they  (ioyning  with  their  Maker)  fight  against 
him:  of  himselfe,  because  he  beares  about 
him,  his  owne  accuser,  and  executioner.    The 


i 


AND  VOWS 


godly  man,  contrarily,  is  afraid  of  nothing. 
Not  of  God,  because  he  knowes  him  his  best 
friend ;  and  therefore  will  not  hurt  him :  not 
of  Satan,  because  he  cannot  hurt  him:  not 
of  afflictions,  because  he  knowes  they  pro- 
ceed from  a  louing  God ;  and  tend  to  his 
owne  good :  not  of  the  creatures,  since  the 
very  stones  of  the  field  are  in  league  with 
him:  not  of  himselfe;  since  his  conscience 
is  at  peace.  A  wicked  man  may  be  secure, 
because  he  knowes  not  what  he  hath  to 
feare;  or  desperate,  through  extreamitie  of 
feare:  but,  truly  couragious  he  cannot  be. 
Faithlessenesse  cannot  chuse  but  be  false- 
hearted. I  will  euer,  by  my  courage,  take 
triall  of  my  faith :  By  how  much  more  I  feeu-e, 
by  so  much  lesse  I  beleeue. 

LXXV 

T^HE  godly  man  hues  hardly,  and  (like  the 
Ant)  toyles  heere,  during  the  Summer 
of  his  peace,  holding  himselfe  short  of  his 
pleasures ;  as  looking  to  prouide  for  an  hard 
Winter,  which,  when  it  comes,  he  is  able 
to  weare  it  out  comfortably:  Whereas  the 
wicked  man  doth  prodigally  lash  out  all  his 
ioyes,  in  the  time  of  his  prosperitie  ;  and  (like 
the  Grashopper)  singing  merrily  all  Summer, 
is  starued  in  Winter.  I  will  so  enioy  the 
present,  that  I  will  lay  vp  more  for  hereafter. 


m 


89 
II 


:l.| 


WSSB?!? 


SzMfs 


90 


II 


MEDITATIONS 


LXXVI 

T  HAUE  wondered  oft,  and  blushed  for 
shame,  to  reade  in  meere  Philosophers 
(which  had  no  other  Mistresse,  but  Nature) 
such  strange  resolution  in  the  contempt  of 
both  fortunes  (as  they  call  them :)  such  notable 
precepts  for  a  constant  settlednesse  and  tran- 
quillity of  minde ;  and  to  compare  it  with  my 
owne  disposition,  and  practice :  whom  I  haue 
found  too  much  drooping-  ^  and  deiected, 
vnder  smal  crosses  ;  and  easily  againe  carried 
away,  with  little  prosperity:  To  see  such 
courage  and  strength  to  contemn  death,  in 
those  which  thought  they  wholly  perished 
in  death ;  and  to  finde  such  faint-hearted- 
nesse  in  my  selfe,  at  the  first  conceit  of  death  ; 
who  yet  am  throughly  perswaded  of  the 
future  happinesse  of  my  soule.  I  haue  the 
benefit  of  nature  as  well  as  they;  besides 
infinite  mo-  helps  that  they  wanted.  Oh 
the  dulnesse  and  blindnesse  of  vs  vnworthy 
Christians !  that  su£fer  Heathens,  by  the 
dimme  candle-light  of  Nature,  to  go  further 
then  we  by  the  cleare  Sunne  of  the  Gospell : 
that  an  indifferent  man  could  not  tell  by  our 
practice,  whether  were  the  Pagan.    Let  me 

1  Drouping  ABC.    Drooping  E. 
a  More  ABC.    Other  K. 


AND  VOWS 


neuer  for  shame  account  my  selfe  a  Christian, 
vnlesse  my  Art  of  Christianitie  haue  imitated 
and  gone  beyond  nature,  so  far;  that  I  can 
find  the  best  heathen  as  far  below  me  in  true 
resolution,  as  the  vulgar  sort  were  below 
them.  Else,  I  may  shame  religion:  it  cam 
neither  honest  nor  helpe  me. 


91 


II 


LXXVII 

TF  I  would  be  irreligious  and  vnconscion- 
able,  I  would  make  no  doubt  to  be  rich. 
For,  if  a  man  will  defraude,  dissemble,  for- 
swear, bribe,  oppresse,  serue  the  time,  make 
vse  of  all  men  for  his  owne  tume,  make  no 
scruple  of  any  wicked  action  for  his  aduant- 
age ;  I  cannot  see,  how  he  can  escape 
wealth  and  preferment.  But,  for  an  vpright 
man  to  rise,  is  difficult :  while  his  conscience 
straightly  curbs  him  in,  from  euery  vniust 
action,  and  will  not  allow  him  to  aduance 
himselfe,  by  indirect  meanes.  So,  riches 
come  seldome  easily,  to  a  good  man;  sel- 
dome  hardly,  to  the  consciencelesse.  Happy 
is  that  man,  that  can  be  rich  with  truth,  or 
poore  with  contentment.  I  will  not  enuie 
the  grauell,  in  the  vniust  mans  throat.  Of 
riches  let  me  neuer  haue  more,  then  an  honest 
man  can  beare  away. 


92 


II 


MEDITATIONS 


LXXVIII 

/^  OD  is  the  God  of  order ;  not  of  confusion. 
As  therefore,  in  naturall  things,  he  vseth 
to  proceed  from  one  extreame  to  another  by 
degrees,  through  the  meane :  so  doth  he,  in 
spiritual!.  The  Sunne  riseth  not  at  once  to 
his  highest,  from  the  darknesse  of  midnight ; 
but  first  sends  forth  some  feeble  glimmering 
of  light,  in  the  dawning;  then  lookes  out 
with  weake  and  watrish  beames ;  and  so,  by 
degrees,  ascends  to  the  midst  of  heauen.  So, 
in  the  seasons  of  the  yeare,  we  are  not  one 
day  scorched  with  a  Summer  heat ;  and  on 
the  next,  frozen  with  a  suddain  extremitie  of 
cold.  But  Winter  comes  on  softly ;  first,  by 
cold  dewes,!  then  hoare  frosts :  vntill  at  last 
it  descended  to  the  hardest  weather  of  all : 
such  are  Gods  spirituall  proceedings:  He 
neuer  brings  any  man  from  the  estate  of 
sinne,  to  the  estate  of  glory,  but  through  the 
state  of  grace.  And,  as  for  grace,  he  seldome 
brings  a  man  from  grosse  wickednesse  to  any 
eminence  of  perfection.  I  will  be  charitably 
iealous  of  those  men,  which  from  notorious 
lewdnesse  leape  at  once  into  a  sudden  for- 
wardnesse  of  profession.  Holinesse  doth  not, 
like  lonas  goard,  grow  vp  in  a  night.    I  like 

*  Dewes  A.     Deawes  B  C. 


^1 
i;'  if 


AND  VOWS 


it  better,  to  goe  on,  soft  and  sure,  then  for 
an  hastie  fit  to  run  my  selfe  out  of  wind ;  and, 
after,  stand  still  and  breath  i  me. 

LXXIX 

TT  hath  beene  said  of  old.  To  doe  well  and 
*    heare   ill,  is   princely.     Which  as  it  is 
most   true,  by  reason   of   the   enuie  which 
followes  vpon  iustice :  so  is  the  contrarie  no 
lesse  iustified,  by  many  experiments ;  To  doe 
ill,  and  to  heare  well,  is  the  fashion  of  many 
great  men.     To  doe  ill,  because  they  are 
borne  out  with  the  assurance  of  impunitie : 
To   heare   well,    because    of  abundance   of 
Parasites ;  which  as  Rauens  to  a  carkasse, 
gather  about  great  men.     Neither  is  there 
any  so  great  miserie  in  greatnesse  as  this, 
that  it  conceales  men  from  themselues ;  and 
when  they  will  needs  haue  a  sight  of  their 
owne  actions,  it  shewes  them  a  false  glasse 
to  looke  in.    Meanenesse  of  state  (that  I  can 
find)  hath  none  so  great  inconuenience.     I 
am  no  whit  sorie,  that  I  am  rather  subiect 
to  contempt,  then  flattery. 

LXXX 

'T^HERE  is  no  eart^^y  *5lessing  so  precious, 
-*■      as  health  of  body :   without  which  all 
other  worldly  good  things  are  but  trouble- 
1  A  B  C  E.     Breathe  K. 


93 


II 


Ml 


94 


II 


MEDITATIONS 


some.  Neither  is  there  any  thing:  more 
difficult,  then  to  haue  a  good  soule,  in  a 
strong  andi  vigorous  body  (for,  it  is  com- 
monly seene,  that  the  worse  part  drawes 
away  the  better:)  But  to  haue  an  healthfull 
and  sound  soule,  in  a  weake  sickly  bodie,  is 
no  noueltie ;  whiles  the  weaknesse  of  the 
body  is  an  help  to  the  soule  ;  playing  the  part 
of  a  perpetuall  monitor,  to  incite  it  to  good, 
and  check  it  for  euill.  I  will  not  be  ouer 
glad  of  health,  nor  ouer  feareful  of  sicknes ; 
I  will  more  feare  the  spiritual!  hurt,  that  may 
follow  vpon  health,  then  the  bodily  pain,  that 
accompanies  sicknes. 

LXXXI 

nPHERE  is  nothing  more  troublesome  to 
a  good  minde,  then  to  doe  nothing. 
For,  besides  the  furtherance  of  our  estate, 
the  minde  doth  both  delight,  and  better  it 
selfe  with  exercise.  There  is  but  this  dif- 
ference then  betwixt  labour  and  idlenesse ; 
that  labour  is  a  profitable  and  pleasant 
trouble:  idlenesse,  a  trouble,  both  vnprofit- 
able  and  comfortlesse.  I  will  be  euer  doing 
something;  that  either  God  when  he  com- 
meth,  or  Satan  when  he  tempteth,  may  finde 
me  busied.  And  yet,  since  (as  the  old  Pro- 
uerb  is)  Better  it  is  to  be  idle  then  effect 

1  AnF. 


AND  VOWS 


nothing ;  I  will  not  more  hate  doing  nothing, 
then  doing  something  to  no  purpose.  I 
shall  doe  good,  but  a  while ;  let  me  striue 
to  doe  it  while  I  may. 

LXXXII 

A  FAITHFULL  man  hath  three  eyes: 
The  first  of  sense,  common  to  him  with 
brute  creatures :  the  second  of  reason,  common 
to  all  men :  the  third,  of  faith,  proper  to  his 
profession :  whereof  each  looketh  beyond 
other ;  and  none  of  them  medleth  with  others 
obiects.  For  neither  doth  the  eye  of  sense 
reach  to  intelligible  things  ^  and  matters  of  dis- 
course :  nor  the  eye  of  reason  to  those  things 
which  are  supematurall  and  spiritual! :  neither 
doth  faith  looke  downe,  to  things  that  may 
bee  sensibly  seene.  If  thou  discourse  to  a 
brute  beast  of  the  depths  of  Philosophy, 
neuer  so  plainly,  hee  vnderstands  not,  because 
they  are  beyond  the  view  of  his  eye ;  which 
is  onely  of  sense :  If  to  a  meere  camall  man, 
of  diuine  things;  hee  perceiueth  not  the 
things  of  God :  neither  in  deede  can  doe ; 
because  they  are  spiritually  discerned.  And 
therfore  no  wonder  if  those  things  seeme 
vnlikely,  incredible,  impossible,  to  him,  which 
the  faithful!  man  (hauing  a  proportionable 
meanes  of  apprehension)  doth  as  plainly  see, 
as  his  eye  doth  any  sensible  tiling.     Tell  a 

1  Thing  G. 


95 


II 


f 


96 
II 


MEDITATIONS 


plaine  countrey-man,  that  the  Sunne,  or  some 
higher  or  lesser  starre  is  much  bigger  than 
his  Cart-wheele ;  or,  at  least,  so  many  scores 
bigger  than  the  whole  earth  ;  hee  laughes 
thee  to  scome,  as  affecting  admiration,  with 
a  learned  vntnith.  Yet  the  SchoUer,  by  the 
eye  of  reason,  doth  as  plainely  see,  and 
acknowledge  this  truth,  as  that  his  hand  is 
bigger  than  his  Pen.  What  a  thicke  mist, 
yea  what  a  palpable,  and  more  then  Egyptian 
darknesse,  dooth  the  naturall  man  liue  in  I 
what  a  world  is  there,  that  he  doth  not  see 
at  all!  and  how  little  doth  hee  see  in  this, 
which  is  his  proper  element!  There  is  no 
bodily  thing  but  the  brute  creatures  see  as 
well  as  hee,  and  some  of  them  better.  As 
for  his  eye  of  reason,  how  dim  is  it  in  those 
things  which  are  best  fitted  to  it !  what  one 
thing  is  there  in  nature,  which  hee  dooth 
perfectly  know?  what  hearbe,  or  flower,  or 
worme  that  hee  treads  on,  is  there  whose 
true  essence  he  knoweth  ?  No,  not  so  much, 
as  what  is  in  his  owne  bosom ;  what  it  is, 
where  it  is,  or  whence  it  is  that  giues  Being 
to  himselfe  :  but,  for  those  things  which  con- 
ceme  the  best  World,  he  doth  not  so  much 
as  confusedly  see  them  ;  neither  knoweth 
whether  they  be.  Hee  sees  no  whit  into 
the  great  and  awfull  Maiesty  of  God.  Hee 
discemes  him  not  in  all  his  creatures,  filling 
the   World   with   his   infinite   and   glorious 


presence.    Hee  sees  not  his  wise  prouidence, 
ouer-ruling  all  things,  disposing  all  casuall 
euents,  ordering  all  sinfull  actions  of  men 
to  his  owne  glory :  He  comprehends  nothing 
of  the  beautie,  maiestie,  power  and  mercy  of 
the   Sauiour   of  the   Worid,  sitting   in   his 
humanity  at  his  Fathers  right  hand.     Hee 
sees  not  the  vnspeakable  happinesse  of  the 
glorified  soules  of  the  Saints.    He  sees  not 
the  whole  heauenly  common-wealth  of  Angels 
(ascending  and  descending  to  the  behoofe  of 
Gods  children)  waiting  vpon  him  at  all  times 
muisibly  (not   excluded  with   closenesse   of 
prisons,  nor  desolatenesse  of  wildernesses) 
and  the  multitude  of  euill  spirits  passing  and 
standing  by  him,  to  tempt  him  vnto  euill: 
but,  like  vnto  the   foolish   bird,  when  hee 
hath  hid  his  head  that  hee  sees  no  body, 
hee  thinks  himselfe  altogether  vnseene  ;  and 
then  counts  himselfe  solitarie,  when  his  eye 
can  meete  with  no  companion.    It  was  not 
without  cause,  that  wee  call  a  meere  foole 
a  naturall.    For,  how-euer  worldlings  haue 
still  thought  Christians  Gods  fooles,  we  know 
them  the  fooles  of  the  World.    The  deepest 
Philosopher  that  euer  was  (sauing  the  reuer- 
ence  of  the  Schooles)  is  but  an  ignorant  sot, 
to  the  simplest  Christian.    For,  the  weakest 
Christian   may,   by   plaine   information,  see 
somewhat    into   the   greatest   mysteries   of 
Nature ;  because  hee  hath  the  eye  of  reason 


II 


v\ 


f 


I 


■rtf 


98 
II 


MEDITATIONS 


common  with  the  best :  but  the  best  Philo- 
sopher by  all  the  demonstration  in  the  World, 
can  conceiue  nothing  of  the  mysteries  of 
godlinesse,  because  he  vtterly  wants  the  eye 
of  faith.  Though  my  insight  into  matters  of 
the  world  be  so  shallow,  that  my  simplicitie 
mooueth  pitie,  or  maketh  sport  vnto  others, 
it  shall  be  my  contentment  and  happinesse, 
that  I  see  further  into  better  matters.  That 
which  I  see  not,  is  worthlesse  ;  and  deserues 
little  better  than  contempt :  that  which  I  see, 
is   vnspeakeable,   inestimable,   for   comfort, 

for  glory. 

^     ^  LXXXIII 

TT  is  not  possible,  for  an  inferiour  to  liue 
at  peace,  vnlesse  hee  haue  learned  to  bee 
contemned.  For,  the  pride  of  his  Superiours, 
and  the  malice  of  his  equals,  and  inferiours, 
shall  offer  him  continuall  and  ineuitable^  occa- 
sions of  vnquietnesse.  As  contentation  is 
the  mother  of  inward  Peace  with  our  selues : 
So  is  humilitie  the  mother  of  Peace  with 
others.  For,  if  thou  bee  vile  in  thine  owne 
eyes  first,  it  shall  the  lesse  trouble  thee  to  be 
accounted  vile  of  others.  So  that  a  man  of 
an  high  heart,  in  a  low  place,  cannot  want 
discontentment:  wheras  a  Man  of  lowly 
stomacke  can  swallow  and  digest  contempt, 
without  any  distemper.  For  wherein  can  he 
bee  the  worse  for  being  contemned,  who  out 
»  Euital>le  G. 


AND  VOWS 


of  his  owne  knowledge  of  his  deserts,  did  most 
of  all  contemne  himselfe  ?  I  should  be  verie 
improuident,  if  in  this  calling  I  did  not  looke 
for  daily  contempt;  wherein  wee  are  made 
a  spectacle  to  the  World,  to  Angels,  and 
Men.  When  it  comes,  I  will  either  embrace 
it,  or  contemne  it:  Embrace  it,  when  it  is 
within  my  measure ;  when  aboue,  contemne 
it.  So  embrace  it,  that  I  may  more  humble 
my  selfe  vnder  it :  and  so  contemne  it,  that 
I  may  not  giue  heart  to^him  that  offers  it, 
nor  disgrace  him,  for  whose  cause  I  am 
contemned. 

LXXXIIII 

r^HRIST  raised  three  dead  men  to  life: 
One  newly  departed;  another  on  the 
Bere;i  a  third  smelling  in  the  Graue;  to 
shew  vs,  that  no  degree  of  Death  is  so  de- 
sperate, that  it  is  past  helpe.  My  sinnes  are 
many,  and  great :  yet  if  they  were  more,  they 
are  farre  belowe  the  mercie  of  him  that  hath 
remitted  them,  and  the  value  of  his  ransome 
that  hath  paide  for  them.  A  man  hurts  him- 
selfe most  by  presumption :  But  wee  cannot 
doe  God  a  greater  wrong,  then  to  despaire 
of  forgiuenesse.  It  is  a  double  iniurie  to  God, 
first  that  wee  offend  his  iustice  by  sinning ; 
then  that  wee  wrong  his  mercie,  with  de- 
spairing, &c. 

1  A  B  C  E. 


99 


II 


1  Cor. 
iv.  9. 


I 


II 


100 


II 


MEDITATIONS 


LXXXV 

TTOR  a  man  to  bee  wearie  of  the  World, 
"     through  miseries  that  he  meets  with, 
(and  for  that  cause  to  couet  death)  is  neither 
difficult,  nor  commendable ;  but  rather  arg^ues 
a  base  weaknesse  of  minde.    So  it  may  be  a 
cowardly  part,  to  contemne  the  vtmost  of  all 
terrible  things,  in  a  feare  of  lingring  miserie  : 
but,  for  a  man  either  lining  happily,  heere  on 
earth,  or  resoluing  to  liue  miserably,  yet  to 
desire   his   remouall   to  Heauen,  doth  well 
become  a  true  Christian  courage ;  and  argues 
a  notable  mixture  of  patience  and  faith.    Of 
patience,  for  that  he  can  and  dare  abide  to 
liue   sorrowfully :  1   of  faith,  for   that  he  is 
assured  of  his  better    Beeing  otherwhere; 
and   therefore   prefers  the   absent  ioyes  he 
lookes  for,  to  those  he  feeles  in  present.    No 
sorrow  shall  make  me  wish  my  selfe  dead, 
that  I  may  not  be  at  all.     No  contentment 
shall  hinder  me  from  wishing  my  selfe  with 
Christ,  that  I  may  be  happier. 

LXXXVI 

TT  was  not  for  nothing  that  the  wise  Creator 
-*-  of  all  things  hath  placed  gold  and  siluer, 
and  all  precious  minerals  vnder  our  feet  to 
be  trode  vpon,  and  hath  hid  them  low  in  the 

1  Surtowfully  G. 


AND  VOWS 


bowels  of  the  earth,  that  they  cannot  without 
great   labour   be   either   found,  or   gotten: 
whereas  hee  hath  placed   the  noblest  part 
of  his  Creation  aboue  our  heads :  And  that 
so  open  to  our  view,  that  we  cannot  choose 
but  euerie  moment  behold  them.     Wherein 
what  did  he  else  intend,  but  to  drawe  away 
our  mindes  from  these  worthlesse,  and  yet 
hidden  treasures,  (to  which  hee  foresaw  we 
would  bee  too  much  addicted)  and  to  call 
them  to  the  contemplation  of  those  better 
things,  which  (beside  their  beautie)  are  more 
obuious  to  vs  ?    That  in  them  we  might  see 
and  admire  the  glorie  of  their  Maker,  and 
withall  seeke  our  owne.    How  do  those  men 
wrong   themselues,    and   misconstrue   God, 
who  (as   if   hee   had   hidden   these   things, 
because  he  would   haue  them  sought,  and 
laide  the  other  open  for  neglect)  bend  them- 
selues wholly  to  the  seeking  of  these  earthly 
commodities !   And  doe  no  more  mind  Heauen, 
than  if  there  were  none.    If  wee  could  im- 
agine a  beast  to  haue  reason,  how  could  he 
bee  more  absurd  in  his  choice?    How  easie 
is  it  to  obserue,  that   still   the   higher  we 
goe,  the  more  puritie  and  perfection  we  find ! 
(So  earth  is  the  very  drosse  and  dregges  of 
all   the    Elements:    Water  somewhat  more 
pure  than  it ;  yet  also  more  feculent  than  the 
Ayre  aboue  it:  the  lower  Ayre  lesse  pure 
than  his  vppermost  Regions ;  and  yet  they 


xoi 


II 


\i 


.4 


\ 


102 


II 


MEDITATIONS 


as  farre  inferiour,  to  the  lowest  Heauens: 
which  againe  are  more  exceeded  by  the 
glorious  and  Emperial  i  seate  of  God,  which 
is  the  Heauen  of  the  iust :)  Yet  these  brutish 
men  take  vp  their  rest,  and  place  their 
felicitie  in  the  lowest  and  worst  of  all  Gods 
workmanship ;  not  regarding  that  which  with 
its  owne  glorie  can  make  them  happie. 
Heauen  is  the  proper  place  of  my  Soule:  I 
will  send  it  vp  thither  continually  in  my 
thoughts,  whiles  it  soioumes  with  me,  before 
it  goe  to  dwell  there  for  euer. 


LXXXVII 

A  MAN  need  not  to  care  for  more  know- 
ledge,    than   to   know   himself e  :    hee 
needes  no  more   pleasure,  than  to  content 
himselfe ;  no  more  victory  than  to  ouercome 
himselfe :  no  more  riches,  than  to  enioy  him- 
selfe.    What  fooles  are  they  that  seek  to 
know  all  other  things,  and  are  strangers  in 
themselues  ?  that  seeke  altogether  to  satisfie 
others  humors,  with  their  owne  displeasure : 
that    seeke    to   vanquish    Kingdomes    and 
Countries,  when   they  are    not   masters   of 
themselues :  that  haue  no  hold  of  their  owne 
hearts :  yet  seeke  to  be  possessed  of  all  out- 
ward commodities  ?    Goe  home  to  thy  selfe, 

1  Empyriall  A  B  C  E. 


AND  VOWS 


first,  vaine  heart :  and  when  thou  hast  made 
sure  worke  there  (in  knowing,  contenting, 
ouer-comming,  enioying  thy  self)  spend  all 
the  superfluitie  of  thy  time  and  labour,  vpon 
others. 


LXXXVII  I 

TT  was  an  excellent  rule  that  fell  from 
Epicure  (whose  name  is  odious  to  vs, 
for  the  father  of  loosnesse ;)  That  if  a  man 
would  bee  rich,  honourable,  aged,  hee  should 
not  striue  so  much  to  adde  to  his  wealth 
reputation,  yeeres,  as  to  detract  from  his 
desire.  For  certainly,  in  these  things  which 
stand  most  vpon  conceit,  hee  hath  the  most 
that  desireth  least.  A  poore  man  that  hath 
litle,  and  desires  no  more,  is  in  truth  richer 
than  the  greatest  monarch,  that  thinketh  hee 
hath  not  what  he  should  or  what  he  might, 
or  that  grieues  there  is  no  more  to  haue.  It 
is  not  necessity,  but  ambition,  that  sets  mens 
hearts  on  the  rack.  If  I  haue  meate,  drink, 
apparell,  I  will  leame  therewith  to  be  con- 
tent. If  I  had  the  Worid  fuU  of  wealth 
beside,  I  could  enioy  no  more  then  I  vse: 
the  rest  could  please  me  no  otherwise  but 
by  looking  on.  And  why  can  I  not  thus 
solace  my  selfe,  while  it  is  others  ? 


103 


II 


/I 


,^i 


i 


104 


II 


MEDITATIONS 


LXXXIX 

A  N  inconstant  and  wauering  mind,  as  it 
makes  a  man  vnfit  for  Societie  (for  that 
there  can  be  no  assurance  of  his  words,  or 
purposes ;  neither  can  wee  build  on  them, 
without  deceit :)  so,  besides  that  it  makes  a 
man  ridiculous,  it  hinders  him,  from  euer 
attaining  any  perfection  in  himselfe  (for  a 
rowling  stone  gathers  no  mosse;  and  the 
mind  while  it  would  be  euery  thing,  proues 
nothing.  Oft  changes  cannot  be  without 
losse :)  Yea,  it  keeps  him  from  enioying 
that  which  hee  hath  attained :  For,  it  keepes 
him  euer  in  worke  ;  building,  pulling  downe, 
selling,  changing,  buying,  commanding,  for- 
bidding. So,  whiles  he  can  be  no  other 
mans  friend,  he  is  the  least  his  owne.  It  is 
the  safest  course  for  a  mans  profit,  credit 
and  ease,  to  deliberate  long,  to  resolue 
surely;  hardly  to  alter,  not  to  enter  vpon 
that  whose  end  he  foresees  not  answerable ; 
and  when  he  is  once  entred,  not  to  surcease 
till  he  haue  attained  the  end  he  foresaw. 
So  may  he  to  good  purpose,  begin  a  new 
work,  when  he  hath  well  finished  the  old. 


AND  VOWS 


XC 


'T^HE  way  to  Heauen,  is  like  that  which 
lonathan  and  his  armour-bearer  passed, 
betwixt  two  rocks;  one  Bozez,  the  other 
Seneh ;  that  is,  foule,  and  thorny :  whereto 
wee  must  make  shift  to  climbe,  on  our  hands, 
and  knees  ;  but  when  we  are  come  vp,  there 
is  victory  and  tpumph.  Gods  children  haue 
three  suits  of  apparell  (whereof  two  are  wome 
daily,  on  earth ;  the  third  laid  vp  for  them,  in 
the  ward-robe  of  Heauen:)  They  are  euer 
either  in  black,  mourning ;  in  red,  persecuted  ; 
or  in  white,  glorious.  Any  way  shall  be 
pleasant  to  me,  that  leades  vnto  such  an  end. 
It  matters  not,  what  ragges  or  what  colours 
I  weare  with  men:  so  I  may  walke  with 
my  Sauiour  in  white,  and  raigne  with  him 
in  glory. 

XCI 

T^HERE  is  nothing  more  easie,  then  to 
say  Diuinitie  by  rote :  and  to  dis- 
course of  spirituall  matters  from  the  tongue 
or  penne  of  others:  but  to  heare  God 
speake  to  the  soule,  and  to  feele  the  power 
of  religion  in  our  selues,  and  to  expresse 
it  out  of  the  truth  of  experience  within,  is 
both  rare  and  hard.    All  that  wee  feele  not 


105 


II 


I  Sam. 
xiv.  4. 


I , 


If 

I 


io6 


II 


MEDITATIONS 


in  the  matters  of  God,  is  but  hypor-isie :  and 
therefore  the  more  we  professe,  the  more  we 
sinne :  it  will  neuer  be  well  with  me,  till  in 
these  greatest  things  I  be  carelesse  of  other 
censures,  fearefull  only  of  Gods  and  my  owne : 
till  sound  experience  haue  really  catechized 
my  heart,  and  made  me  know  God,  and  my 
Sauiour  otherwise  then  by  words;  I  will 
neuer  be  quiet  till  I  can  see,  and  feele,  and 
taste  God:  my  hearing  I  will  account  as 
only  seruing  to  effect  this,  and  my  speech 
only  to  ezpresse  it. 


XCII 

'T'HERE  is  no  enemy  can  hurt  vs  but^  by 
our  owne  hands.  Sathan  could  not  hurt 
vs,  if  our  owne  corruption  betrayed  vs  not : 
afOlctions  cannot  hurt  vs  without  our  owne 
impatience:  tentations  cannot  hurt  vs  with- 
out our  owne  yeeldance:  death  could  not 
hurt  vs  without  the  sting  of  our  owne  sins : 
sinne  could  not  hurt  vs  without  our  owne 
impenitence:  how  might  I  defie  all  things 
if  I  could  obtciine  not  to  be  my  owne  enemy  ? 
I  loue  my  selfe  too  much,  and  yet  not  enough. 
O  God,  teach  me  to  wish  my  selfe  but  so  well 
as  thou  wishest  me,  and  I  am  safe. 

1  But  om.  G. 


AND  VOWS 


XCIII 

TT  grieues  mee  to  see  all  other  creatures  so 
officious  to  their  Maker  in  their  kinde: 
that  both  windes  and  sea,  and  heauen,  and 
earth,  obey  him  with  all  readinesse ;  that 
each  of  these  hezires  other,  and  all  of  them 
their  Creatour;  though  to  the  destruction  of 
themselues :  and  man  only  is  rebellious, 
imitating  heerein  the  euill  spirits,  who  in 
the  receit  of  a  more  excellent  kinde  of  reason, 
are  yet  more  peruerse:  hence  it  is,  that  the 
Prophets  are  oft  times  faine  to  tume  their 
speech  to  the  earth,  void  of  all  sense  and 
life ;  from  this  lining  earth  informed  with 
reason:  that  only,  which  should  make  vs 
more  plyable,  stifneth  vs.  God  could  force 
vs  (if  he  pleased,)  but  he  had  rather  incline 
vs  by  gentlenesse.  I  must  stoope  to  his 
power,  why  do  I  not  stoope  to  his  will  ?  It 
is  a  vaine  thing  to  resist  his  voice,  whose 
hand  we  cannot  resist. 


XCIIII 

A  S  all  naturall  bodies  are  mixt :  so  must  all 

our  morall  disposition :  no  simple  passion 

doth  well.     If  our  ioy  be  not  allayed  with 

sorrow,  it  is  madnesse:   and  if  our  sorrow 

be  not  tempered  with  some  mixture  of  ioy. 


107 


II 


I! 


\  I 
M 


fcifc  ' 


io8 


II 


MEDITATIONS 


it  is  hellish  and  desperate ;  if  in  these  earthly 
things  we  hope  without  all  doubt ;  or  feare 
without  all  hope,  we  ofiFend  on  both  sides ; 
if  we  labour  without  all  recreation,  we  grow 
dull  and  hartlesse :  if  we  sport  our  selues 
without  al  labour,  we  grow  wild  and  vnpro- 
fitable  ;  these  compositions  are  wholsome 
as  for  the  body,  so  for  the  mind ;  which 
though  it  be  not  of  a  compounded  substance, 
as  the  body:  yet  hath  much  variety  of 
qualities  and  affections,  and  those  contrary 
to  each  other.  I  care  not  how  simple  my 
heauenly  affections  are,  which  the  more  free 
they  are  from  composition,  are  the  neerer 
to  God:  nor  how  compounded  my  earthly, 
which  are  easily  subiect  to  extremities :  if 
ioy  come  alone,  I  will  aske  him  for  his  fellow : 
and  euermore  in  spight  of  him,  couple  him  with 
his  contrary :  that  so  while  each  are  enemies 
to  other,  both  may  be  friends  to  me. 


xcv 

TO  YE  and  sorrow  are  hard  to  conceale  :  as 
from  the  countenance,  so  from  the  tongue : 
there  is  so  much  correspondence  betwixt  the 
heart  and  tongue :  that  they  wil  moue  at  once : 
euery  man  therefore  speakes  of  his  owne 
pleasure  and  care ;  the  Hunter  and  Falconer 
of  his  games,  the  plowman  of  his  teame,  the 
souldier  of  his  march  and  colours.     If  the 


AND  VOWS 


heart  were  as  full  of  God,  the  tongue  could 
not  refraine  to  talke  of  him :  the  rarenesse  of 
Christian  communication,  argues  the  common 
pouertie  of  grace.  If  Christ  be  not  in  our 
hearts,  we  are  godlesse :  if  he  be  there  with- 
out our  ioy,  we  are  senceles :  if  we  reioice  in 
him,  and  speake  not  of  him,  we  are  shame- 
fully vnthankfuU.  Euery  man  taketh,  yea 
raiseth  occasion  to  bring  in  speech  of  what 
he  liketh :  as,  I  will  thinke  of  thee  alwaies, 
O  Lord,  so  it  shall  be  my  ioy  to  speake  of 
thee  often:  and  if  I  finde  not  opportunity,  I 
will  make  it. 


XCVI 

T^^HEN  I  see  my  Sauiour  hanging  in  so 
forlome  a  fashion,  vpon  the  Crosse ; 
his  Head  drouping  downe,  his  Temples  bleed- 
ing with  Thornes,  his  Hands  and  Feet  with 
the  Nayles,  and  Side  with  the  Speare,  his 
Enemies  round  about  him,  mocking  at  his 
shame,  and  insulting  ouer  his  empotence:^ 
how  should  I  think  any  otherwise  of  him, 
then  as  himself e  complajmeth,  forsaken  of 
his  Father  ?  But  when  againe  I  tume  mine 
Eyes,  and  see  the  Sunne  darkened,  the  Earth 
quaking,  the  Rockes  rent,  the  Graues  opened, 
tiR  Theefe  confessing,  to  giue  witnesse  to 

1  B  C  G.     Impotence  E. 


109 


II 


?(• 


no 


II 


MEDITATIONS 


his  Deitie ;  and  when  I  see  so  strong  a  guard 
of  prouidence  ouer  him,  that  all  his  malicious 
enemies  are  not  able  so  much  as  to  breake 
one  Bone  of  that  Body,  which  seemed  care- 
lesly  neglected :  I  cannot  but  wonder  at  his 
glory,  and  safetie.  God  is  euer  neere,  though 
oft  vnseene  :  and  if  he  winke  at  our  distresse, 
he  sleepeth  not :  the  sense  of  others,  must  not 
be  ludges  of  his  presence,  and  care  ;  but  our 
faith.  What  care  I,  if  the  World  giue  me  vp 
for  miserable,  whiles  I  am  vnder  his  secret 
protection?  O  Lord,  since  thou  art  strong 
in  our  weaknesse,  and  present  in  our  sense- 
lesnesse ;  giue  me  but  as  much  comfort  in 
my  sorrow,  as  thou  giuest  me  securitie ;  eind 
at  my  worst  I  shall  be  well. 


XCVII 

TN  Sinnes  and  Af5aictions,  our  course  must 
be  contrary:  wee  must  begin  to  detest 
the  greatest  Sinne  first,  and  descend  to  the 
hatred  of  the  least ;  we  must  first  begin  to 
suffer  small  Afflictions  with  patience,  that 
wee  may  ascend  to  the  endurance  of  the 
greatest.  Then  alone  shall  I  be  happie,  when 
by  this  holy  Method  I  haue  drawne  my  Soule 
to  make  conscience  of  the  least  euill  of  sinne, 
and  not  to  shrinke  at  the  greatest  euill  of 
Affliction. 


U» 


\ 


AND  VOWS 


XCVIII 

PRESCRIPTION  is  no  Plea  against  the 
King:  Much  lesse  can  long  Custome 
plead  for  Error  against  that  our  supreme 
Lord,  to  whom  a  thousand  yeeres  are  but 
as  yesterday:  yea,  Time,  which  pleads 
voluntarily  for  continuance  of  things  lawfull, 
will  take  no  Fee,  not  to  speake  against  an 
euill  vse.  Hath  an  ill  Custome  lasted  long  ? 
it  is  more  then  time  it  were  abrogated :  Age 
is  an  aggrauation  to  sinne.  Heresie  or  abuse, 
if  it  be  gray-headed,  deserues  sharper  opposi- 
tion: to  say  I  will  doe  ill,  because  I  haue 
done  so,  is  perillous  and  impious  presump- 
tion :  continuance  can  no  more  make  any 
wickednesse  safe  ;  then  the  Author  of  sinne, 
no  DeuiU:  if  I  haue  once  sinned,  it  is  too 
much :  if  oft,  woe  be  to  me,  if  the  iteration 
of  my  offence  cause  boldnesse,  and  not  rather 
more  sorrow,  more  detestation.  Woe  be  to 
me,  and  my  sinne,  if  I  be  not  the  better, 
because  I  haue  sinned. 


XCIX 

TT  is  strange  to  see  the  varieties  and  pro- 
portion of  spirituall   and   bodily  Diets: 
There   be   some  Creatures,  that   are  fatted 
and  delighted  with  Poysons ;  others  liue  by 


II 


112 


II 


MEDITATIONS 


nothing  but  Ayre ;  and  some  (they  say)  by 
Fire  ;  others  will  taste  no  Water,  but  muddie ; 
others  feede  on  their  fellowes,  or  perhaps  on 
part  of  themselues:  others,  on  the  excretions 
of  nobler  Creatures:   some  search  into  the 
Earth  for  sustenance,  or  diue  into  the  Waters ; 
others   content   themselues   with  what   the 
vpper  earth  yeelds  them  without  violence: 
All   these   and  more,  are   answered  in  the 
palate  of  the  soule :  there  be  some  (yea  the 
most)  to  whome   sin  which   is   of  a   most 
venomous  nature,  is  both  food  and  dainties ; 
others  that  thinke  it  the  only  life,  to  feede 
on  the  Popular  ayre  of  Applause;    others, 
that  are  neuer  well  out  of  the  fire  of  Con- 
tentions, and  that  wilfully  trouble  all  Waters 
with  their  priuate  Humours  and  Opinions ; 
others,  whose  CruelUe  dehghts  in  Oppres- 
sion, and  Bloud :  yea,  whose  Enuy  gnawes 
vpon  their  owne  Hearts ;   others,  that  take 
pleasure   to   reuiue    the   wicked   and   foule 
Heresies  of  the  greater  wits  of  the  former 
Times ;  others,  whose  worldly  Mindes  root 
altogether  in  Earthly  Cares;    or  who,  not 
content    with    the    ordinarie     prouision    of 
Doctrine,  affect  obscure  Subtilties,  vnknowne 
to  wiser  Men :  others,  whose  too  indifferent 
Mindes  feede  on  what  euer  Opinion  comes 
next  to  hand,  without  any  carefull  disquisi- 
tion of  Truth  ;  so  some  feede  Fowle :  others 
(but  few)  cleane  and  wholesome.    As  there  is 


AND  VOWS 


no  Beast  vpon  Earth,  which  hath  not  his 

like  in  the  Sea,  and  which  perhaps  is  not  in 

some  sort  parallelled  in  the  Plants  of  the 

Earth:    so  there  is  no  BestiaU  disposition, 

which  is  not  answerably  found  in  some  men. 

Mankinde  therefore  hath  within  it  selfe  his 

Goates,  Cameleons,    Salamanders,    Camels,  | 

Wolues,  Dogges,  Swine,  Moles,  and  what 

euer  sorts  of  Beasts :  there  are  but  a  few  men 

amongst  men :  to  a  wise  man  the  shape  is 

not  so  much  as  the  qualities.     If  I  be  not 

a  Man  within,  in  my  Choyses,  Affections, 

Inclinations ;  it  had  beene  better  for  me  to 

haue  beene  a  Beast  without.    A  Beast  is  but 

like  it  selfe;   but   an  euill  Man  is  halfe  a 

Beast,  and  halfe  a  Deuill. 


pORCED  fauours  are  thanklesse :  and 
commonly  with  noble  minds  find  no 
acceptation ;  for  a  man  to  giue  his  Soule  to 
GOD,  when  hee  sees  hee  can  no  longer  hold 
it :  or  to  bestow  his  goods,  when  hee  is  forced 
to  part  with  them :  or  to  forsake  his  Sinne, 
when  he  cannot  follow  it,  are  but  vnkind  and 
cold  obediences:  God  sees  our  necessities, 
and  scomes  our  compelled  offers ;  what  man 
of  any  generous  Spirit  will  abide  himselfe 
made  the  last  refuge  of  a  craued,  denied,  and 
constrained  courtesie  ?   While  God  giues  mee 


"3 


II 


■  r 


114 


II 


MEDITATIONS 


leaue  to  keepe  my  Soule,  yet  then  to  bequeath 
it  to  him:  and  whiles  streng:th  and  oppor- 
tunitie  serue  me  to  Sinne,  then  to  forsake  it ; 
is  both  accepted  and  crowned:  God  loues 
neither  gjudged,  nor  necessarie  gfifts:  I  will 
offer  betimes,  that  hee  may  vouchsafe  to  take: 
I  will  giue  him  the  best,  that  he  may  take  all. 
O  God  g:iue  me  this  grace,  that  I  may  giue 
thee  my  selfe,  freely,  and  seasonably:  and 
then  I  know  thou  canst  not  but  accept  me, 
because  this  gift  is  thine  owne. 


FINIS 


EPISTLE 


THE  THIRD  CENTURIE 

TO 

THE  RIGHT  WORSHIPFVLL 

SIR    EDMVND    BACON, 

Knight,  Increase  of  Honour,  strength 
of  bodie,  perfection  of  Vertve 

OIR,  there  is  no  wise  man  would  giue  his 

thoughts^  for  all  the  world:  Which  as 

they  are  the  most  pleasing  and  noble  businesse 

of  man,  being  the  naturall  and   immediate 

issue  of  that  reason,  whereby  he  is  seuered 

from  brute  creatures:   So  they  are  in  their 

vse  most  beneficiall  to  our  selues,  and  others. 

For,  by  the  meanes  hereof,  wee  enioy  both 

God  and  our  selues;  and  hereby  we  mak 

others   partners   of  those   rich   excellencies 

which  God  hath   hid  in  the  minde.^     And 

though  it  bee  most  easie  and  safe,  for  a  man, 

with  the  Psalmist,  to  commune  with  his  owne 

heart  in  silence ;  yet  is  it  more  behoofefull  ^ 

to  the  common  good,  for  which  (both  as  men 

and  Christians)  wee  are  ordained,  that  those 

thoughts,  which  our  experience  hath  found 

»  Thoghts  BE.  2  winde  G. 

3  Behoouefull  ABC.     Behoofefull  E. 


"5 


III 


Ii6 


III 


DEDICATORIE 


comfortable  and  fruitfull  to  our  selues,  should 
(with  neglect  of  all  censures)  bee  communi- 
cated to  others.    The  concealement  whereof 
(me   thinkes)  can   proceede   from   no   other 
ground,  but  either  timorousnesse,  or  enuie. 
Which  consideration   hath  induced  mee  to 
clothe  these  naked  thoughts  in  plaine  and 
simple  words,  and  to  aduenture  them  into 
the  light,  after  their  fellowes:  Consecrating 
them  the  rather  to  your  name,  for  that  (besides 
all  other  respects  of  duetie)  they  are  part  of 
those   Meditations,   which  in  my  late  pere- 
grination with  you,  tooke  me  vp  vnder  the 
solitarie  hils  of  Ardenna;  wanting  as  then 
the  opportunitie  of  other  imployment.     I  offer 
them  to  you,  not  for  that  your  selfe  is  not 
stored  with  choice  of  better;  but  as  poore 
men  vse  to  bring  presents  to  the  rich:    If 
they  may  carrie  acceptation  from  you,  and 
bring  profit  vnto  any  Soule,  it  shall  abundantly 
satisfie  mee,  who  should   thinke  it  honour 
enough,  if  I  might  bee  vouchsafed  to  bring 
but  one  Pinne  towards  the  decking  of  the 
spouse  of  Christ ;  whiles  others,  out  of  their 
abundance,  adorne   her   with   costly  robes, 
and  rich  Medals.    I  commend  their  successe 
to  God,  their  Patronage  to  you,  their  vse  to 
the  World.     That   God    multiplie   his   rare 
fauours  vpon  you,  and  your  worthy  Ladie; 
and  goe  you  on  to  fauour.    Your  Worships 
humbly  denoted,  JOSEPH  HALL. 


MEDITATIONS 


117 


MEDITATIONS  and  VOWES 
Divine  and  Morall 


THE  THIRD  CENTURIE 


III 


r^  OOD  Men  are  placed  by  God,  as  so  many 
Starres  in  the  lower  Firmament  of  the 
World.  As  they  must  imitate  those  Heauenly 
Bodyes  in  their  Light,  and  Influence ;  so 
also  in  their  Motion:  and  therefore,  as  the 
Planets  haue  a  course  proper  to  themselues, 
against  the  sway  of  Heauen,  that  carry es 
them  about;  so  must  each  good  Man  haue 
a  Motion  out  of  his  owne  ludgement,  con- 
trarie  to  the  customes  and  opinions  of  the 
vulgar ;  finishing  his  owne  course  with  the 
least  shew  of  resistance.  I  wil  neuer  affect 
singularitie,  except  it  bee  among  those  that 
are  vicious.  It  is  better  to  doe,  or  thinke 
well  alone,  than  to  follow  a  multitude  in  euill. 


i 


Ii8 


III 


MEDITATIONS 


II 

"linrHAT  strange  varietie  of  actions  doth 
the  eye  of  God  see   at  once   round 
about  the  compasse  of  the  earth,  and  within 
it !    Some  building  houses ;  some  deluing  for 
mettals:   some   marching  in  troups,  or  en- 
camping one  against  another ;  some  bargain- 
ing in  the  market;  some  trauelling  on  their 
way ;  some  praying  in  their  closets :  others 
quafi&ng  at  the  Taueme  ;  some  rowing  in  the 
Galleys,  others  dalyingi  in  their  chambers, 
and  in  short,  as  many  different  actions  as 
persons:  yet  all  haue  one  common  intention 
of  good  to  themselues,  true  in  some ;  but  in 
the  most,  imaginary.     The  glorified  Spirits 
haue  but  one  vniforme  Worke,  wherein  they 
all  ioyne ;  the  prayse  of  their  Creator.    This 
is  one  difference  betwixt  the  Saints  aboue 
and  belowe:  they  aboue,  are  free  both  from 
Businesse,  and  Distraction ;  these  belowe,  are 
free  (though  not  absolutely)  from  Distraction, 
not  at  all  from  Businesse.    Paul  could  thinke 
of  the  Cloake  that  he  left  at  Troas,  and  of 
the  shaping  of  his  Skinnes  for  his  Tents  ;  yet 
through  these,  he  lookt  still  at  Heauen.    This 
World  is  made  for  Businesse:   my  Actions 
must  varie,  according  to  Occasions  ;  my  End 
shall  be  but  one,  and  the  same  now  on  Earth, 
that  it  must  be  one  day  in  Heauen. 

1  Dallying  B  E. 


AND  VOWS 


III 

'T^O  see  how  the  Martyrs  of  God  died,  and 
^  the  Life  of  their  Persecutors,  would 
make  a  man  out  of  loue  with  Life,  and  out 
of  all  feare  of  Death.  They  were  Flesh  and 
Bloud,  as  well  as  we ;  Life  was  as  sweet  to 
them,  as  to  vs ;  their  Bodyes  were  as  sensible 
of  paine,  as  ours  ;  we  goe  to  the  same  Heauen 
with  them.  How  comes  it  then,  that  they 
were  so  couragious,  in  abiding  such  Torments 
in  their  Death,  as  the  very  mention  strikes 
horror  into  any  Reader;  and  wee  are  so 
cowardly,  in  encountring  a  faire  and  naturall 
Death?  If  this  valour  had  beene  of  them- 
selues, I  would  neuer  haue  looked  after  them, 
in  hope  of  imitation.  Now  I  know  it  was 
He  for  whom  they  suffered,  and  that  suffered 
in  them,  which  sustayned  them :  They  were 
of  themselues  as  weake  as  I ;  and  God  can 
be  as  strong  in  me,  as  hee  was  in  them.  O 
Lord,  thou  art  not  more  vnable  to  giue  me 
this  grace,  but  I  am  more  vnworthy  to 
receiue  it ;  and  yet  thou  regardest  not  worthi- 
nesse,  but  mercy.  Giue  me  their  strength, 
and  what  end  thou  wilt. 

nil 

/^VR  first  Age  is  all  in  hope.  When  we 
^^^  are  in  the  womb,  who  knowes  whether 
wee  shall  haue  our  right  shape  and  propor- 


119 


III 


i 


Z20 


III 


MEDITATIONS 


tion  of  Body,  being  neither  monstrous  nor 
deformed  ?  When  we  are  borne ;  who 
knowes,  whether  with  the  due  features  of 
a  Man,  wee  shall  haue  the  Faculties  of 
Reason  and  Vnderstanding  ?  When  yet  our 
progresse  in  yeeres  discouereth  Wit,  or  Folly ; 
who  knows,  whether  with  the  power  of 
Reason  wee  shall  haue  the  grace  of  Faith, 
to  be  Christians?  And  when  we  begin  to 
professe  weU,  whether  it  be  a  temporarie, 
and  seeming,  or  a  true  and  sauing  Faith? 
Our  middle  Age  is  halfe  in  hope  for  the  future, 
and  halfe  in  proofe  for  that  is  past :  Our  old 
Age  is  out  of  hope,  and  altogether  in  proofe. 
In  our  last  times  therefore  wee  know,  both 
what  wee  haue  beene,  and  what  to  expect. 
It  is  good  for  Youth  to  looke  forward,  and 
still  to  propound  the  best  things  vnto  it  selfe ; 
for  an  Old  man  to  looke  backward,  and  to 
repent  him  of  that  wherein  he  hath  fayled, 
and  to  recollect  himselfe  for  the  present :  but 
in  my  middle  Age,  I  will  looke  both  back- 
ward and  forward ;  comparing  my  hopes 
with  my  proofe ;  redeeming  the  time,  ere  it 
be  all  spent:  that  my  recouerie  may  preuent 
my  repentance.  It  is  both  folly  and  miserie 
to  say,  This  I  might  haue  done. 


AND  VOWS 


TT  is  a  wonderfull  mercie  of  God,  both  to 
forgone  vs  our  debts  to  him  in  our  sinnes, 
and  to  make  himselfe  a  debtor  to  vs  in  his 
promises.     So  that   now,  both   wayes   the 
Soule  may  bee  sure ;  since  he  neyther  calleth 
for  those  debts  which  he  hath  once  forgiuen, 
nor   withdraweth   those    Fauors,    and   that 
Heauen  which  hee  hath  promised:   But  as 
hee  is  a  mercifull  Creditor,  to  forgiue ;  so 
is  hee  a  true  Debtor,  to  pay  whatsoeuer  hee 
hath  vndertaken.    Whence  it  comes  to  passe, 
that  the  penitent  sinner  owes  nothing  to  God 
but  Loue  and  Obedience,  and  God  owes  still 
much  and  all  to  him :  for  he  owes  as  much  as 
he  hath  promised  ;    and  what  he  owes  by 
vertue    of    his    blessed    promise,    we    may 
challenge.     O   infinite    Mercy !      Hee   that 
lent  vs  all  that  we  haue,  and  in  whose  debt- 
bookes  wee  runne  hourely  forward,  till  the 
summe  be  endlesse ;  yet  owes  vs  more,  and 
bids  vs  looke  for  payment,  i    I  cannot  deserue  2 
the  least  fauour  he  can  giue;  yet  will  I  as 
confidently  challenge  the  greatest,  as  if   I 
deserued  it :  Promise  indebteth  no  lesse,  than 
Loane  or  Desert. 


1  Paiment  A  B  C  E. 

2  Deserue  A  B  H  K. 


Discerne  E  F. 


121 


III 


122 


III 


MEDITATIONS 


VI 

TT  is  no  small  commendation  to  manage  a 
'*'  little  well :  he  is  a  good  Waggoner,  that 
can  turne  in  a  narrow  roome.  To  line  well 
in  abundance,  is  the  prayse  of  the  Estate,  not 
of  the  Person.  I  will  studie  more  how  to 
giue  a  good  account  of  my  little,  than  how 
to  make  it  more. 


VII 

TUT  AN  Y  Christians  doe  greatly  wrong  them- 
•"'*■  selues,  with  a  dull  and  heauie  kind  of 
sullennesse:  who,  not  suffering  themselues 
to  delight  in  any  worldly  thing,  are  thereupon 
oft-times  so  heartlesse,  that  they  delight  in 
nothing.  These  men,  like  to  carelesse  Guests, 
when  they  are  inuited  to  an  excellent  Ban- 
quet, lose  their  Dainties  for  want  of  a 
stomacke  ;  and  lose  their  stomacke,  for  want 
of  Exercise.  A  good  Conscience  keepes 
alwayes  good  cheare;  he  cannot  chuse  but 
fare  well,  that  hath  it,  vnlesse  hee  lose  his 
Appetite  with  neglect  and  slouthfuhiesse.  It 
is  a  shame  for  vs  Christians,  not  to  find  as 
much  ioy  in  God,  as  Worldlings  doe  in  their 
forced  Merryments,  and  lewd  Wretches  in 
the  practice  of  their  sinnes. 


AND  VOWS 


123 


VIII 


III 


A  WISE  Christian  hath  no  Enemies.  Many 
hate  and  wrong  him ;  but  hee  loues  all 
men,  and  all  pleasure  him.  Those  that  pro- 
fesse  loue  to  him,  pleasure  him  with  the 
comfort  of  their  societie,  and  the  mutuall 
reflection  of  Friendship :  Those  that  professe 
hatred,  make  him  more  wane  of  his  wayes ; 
shewing  him  faults  in  himselfe,  which  his 
Friends  would  eyther  not  haue  espyed,  or 
not  censured ;  send  him  the  more  willingly 
to  seeke  fauour  aboue :  And  as  the  worst  doe 
bestead  him,  though  against  their  wills ;  so 
hee  againe  doth  voluntary  good  to  them.  To 
doe  euill  for  euill,  as  laob  to  Abner,  is  a 
sinfull  weakenesse:  To  doe  good  for  good, 
as  Ahasuerus  to  Mordecai,  is  but  naturall 
lustice:  To  doe  euill  for  good,  as  ludas  to 
Christ,  is  vnthankefulnesse  and  villanie: 
Onely  to  doe  good  for  euill,  agrees  with 
Christian  profession.  And  what  greater 
worke  of  Friendship,  than  to  doe  good  ?  If 
men  will  not  be  my  Friends  in  loue,  I  will 
perforce  make  them  my  Friends,  in  a  good 
vse  of  their  hatred:  I  will  be  their  Friend, 
that  are  mine,  and  would  not  be. 


124 


III 


MEDITATIONS 


IX 

A  LL  temporall  thinges  are  troublesome :  ^ 
For  if  wee  haue  good  things,  it  is  a 
trouble  to  forgoe  them;  jmd  when  wee  see 
they  must  be  parted  from,  eyther  wee  wish 
they  had  not  been  so  good,  or  that  we  neuer 
had  enioyed  them.  Yea,  it  is  more  trouble 
to  lose  them,  than  it  was  before  ioy  to  possesse 
them.  If,  contrarily,  we  haue  euill  things, 
their  very  presence  is  troublesome,  and  still 
wee  wish  that  they  were  good,  or  that  wee 
were  disburdened  of  them.  So,  good  things 
are  troublesome  in  euent,  euill  things  in  their 
vse.  They  in  the  future,  these  in  present: 
they,  because  they  shall  come  to  an  end  ; 
these,  because  they  doe  continue.  Tell  me: 
thy  Wife  or  thy  Child  lyes  dying,  and  now 
makes  vp  a  louing  and  dutifull  life,  with  a 
kind  and  heauenly  departure  ;  2  whether  hadst 
thou  rather,  for  thy  owne  part,  shee  had  beene 
so  good,  or  worse?  Would  it  haue  cost 
thee  so  many  heartie  sighes  and  teares,  if 
shee  had  beene  peruerse  and  disobedient? 
Yet  if  in  her  life  time  I  put  thee  to  this  choise, 
thou  thinkest  it  no  choise  at  all,  in  such  in- 
equalitie.  It  is  more  torment  (sayest  thou) 
to  liue  one  vnquiet  moneth,  than  it  is  pleasure 
to  liue  an  Age  in  loue.    Or  if  thy  life  be  yet 

1  Troblesome  B.  -  Parture  ABC. 


ili< 


AND  VOWS 


dearer :  Thou  hast  liued  to  gray  hayres,  not 
hastened  with  care,  but  bred  with  late  suc- 
cession of  yeeres.  Thy  Table  was  euer  couered 
with  varietie  of  Dishes:  Thy  Back  softly 
and  richly  clad :  Thou  neuer  gauest  denyall 
to  eyther  Skin  or  Stomacke:  Thou  euer 
fauouredst  thy  selfe ;  and  Health,  thee.  Now 
Death  is  at  thy  Threshold,  and  vnpartially 
knockes  at  thy  doore ;  doest  thou  not  wish 
thou  hadst  liued  with  Crusts,  cmd  beene 
cloathed  with  Ragges  ?  Wouldest  not  thou 
haue  giuen  a  better  welcome  to  Death,  if 
hee  had  found  thee  lying  vpon  a  Pallet  of 
Straw,  and  supping  of  Water-gruell ;  after 
many  painefull  Nights,  and  many  Sides 
changed  in  vaine  ?  Yet  this  beggerly  estate 
thou  detestest  in  health,  and  pittiest  in  others, 
as  truly  miserable.  The  summe  is :  A  Begger 
wisheth  he  might  be  a  Monarch,  while  he 
liues;  and  the  greatest  Potentate  wisheth 
he  had  liued  a  Begger,  when  hee  comes  to 
die:  and,  if  Beggerie  be  to  haue  nothing; 
hee  shall  be  so  in  death,  though  hee  wished 
it  not.  Nothing,  therfore,  but  Etemitie  can 
make  a  man  truly  happy;  as  nothing  can 
make  perfect  Miserie,  but  Etemitie:  for,  as 
temporall  good  things  afflict  vs  in  their  end- 
ing ;  so  temporall  sorrowes  affoord  1  vs  ioy 
in  the  hope  of  their  end.  What  folly  is  this 
in  vs,  to  seeke  for  our  trouble,  to  neglect 
1  Afford  A  B  C  E. 


125 


III 


1: 


126 


III 


MEDITATIONS 


our  happinesse  ?  I  can  be  but  well ;  and 
this,  that  I  was  well,  shal  one  day  be 
grieuous :  Nothing  shall  please  me,  but  that 
once  I  shall  be  happy  for  euer. 


T^HE  eldest  of  our  forefathers  lined  not  so 
much  as  a  day  to  God ;  to  whom  a 
thousand  yeeres  is  as  no  more  ;  wee  line  but 
as  an  houre  to  the  day  of  our  forefathers; 
for  if  nine  hundreth  and  sixtie  were  but  their 
day,  fourescore  is  but  as  the  twelfth  part  of 
it :  and  yet  of  this  our  houre  wee  Hue  scarce 
a  minute  to  God:  For,  take  away  all  that 
time  that  is  consumed  in  sleeping,  dressing, 
feeding,  talking,  sporting ;  of  that  little  time 
there  can  remaine  not  much  more  than  no- 
thing :  yet  the  most  seeke  pastimes  to  hasten 
it.  Those  which  seeke  to  mend  the  pase^ 
of  Time,  spurre  a  nmning  horse.  I  had  more 
need  to  redeeme  it  with  double  care  and 
labour,  than  to  seeke  how  to  sell  it  for 
nothing. 

XI 

"PACH  day  is  a  new  life,  and  an  abridge- 
ment of  the  whole.  I  will  so  line  as 
if  I  accounted  euery  day  my  first,  and  my 
last:  as  if  I  began  to  liue  but  then,  and 
should  liue  no  more  afterwards. 

1  Paces  ABC.     Past  E.     Pace  H. 


AND  VOWS 


XII 

TT  was  not  in  vaine,  that  the  auncienti 
founders  of  languages  vsed  the  same 
word  in  many  tongues,  to  signifie  both 
Honour  and  charge ;  meaning  therein  to 
teach  vs  the  inseparable  connexion  2  of  these 
two.  For,  there  scarce  euer  was  charge 
without  som  opinion  of  honour :  neither  euer 
was  there  honour  without  a  charge;  which 
two  as  they  are  not  without  reason  ioyned 
together  in  name  by  humane  institution,  so 
they  are  most  wisely  coupled  together  by 
God  in  disposition  of  these  worldly  estates. 
Charge  without  honour,  to  make  it  amends, 
would  bee  too  toylesome,  and  must  needs 
discourage  and  ouer-lay  a  man.  Honour 
without  charge,  would  bee  too  pleasant,  and 
therefore  both  would  bee  too  much  sought 
after,  and  must  needs  carrie  away  the  mind 
in  the  enioyinga  it.  Now  many  dare  not  be 
ambitious,  because  of  the  burthen ;  choosing 
rather  to  liue  obscurely  and  securely:  And 
yet  on  the  other  side  those  that  are  vnder 
it,  are  refreshed  in  the  charge  with  the  sweet- 
nesse  of  honour.  Seeing  they  cannot  bee 
separated  ;  it  is  not  the  worst  estate  to  want 
both :  They  whom  thou  enuyest  for  honour, 
perhaps  enuy  thee  more  for  thy  quietnesse. 

1  Ancient  EH.  2  £  p  h.         «  Enioyning  F. 


127 


III 


128 


III 


MEDITATIONS 


XIII 

HEE  that  taketh  his  owne  cares  vpon 
himselfe,  loades  himselfe  in  vaine  with 
an  vneasie  burden.  The  feare  of  what  may 
come,  expectation  of  what  wiU  come,  desire 
of  what  will  not  come,  and  inabilitie  of  re- 
dressing all  these,  must  needs  breede  him 
continuall  torment.  I  will  cast  my  cares 
vpon  God,  he  hath  bidden  me :  they  cannot 
hurt  him ;  he  can  redresse  them. 

XIIII 

OVR  infancie  is  fuU  of  folly ;  youth  of  dis- 
order  and   toyle;    age,    of  infirmitie; 
Each  time  hath  his  burden,  and  that  which 
may  iustly  worke  our  wearinesse:    yet  in- 
fancie longeth  after  youth ;  and  youth,  after 
more  age :  and  he  that  is  very  old,  as  he  is 
a  chUd  for  simpUcitie,  so  he  would  be  for 
yeeres.    I  account  old  age  the  best  of  three  ; 
partly  for  that  it  hath  passed  through  i  the 
foUy  and  disorders  of  the  others ;  parUy,  for 
that  the  mconueniences  of  this  are  but  bodily ; 
with  a  bettered  estate  of  the  minde;   and 
parUy,  for  that  it  is  neerest  to  dissolution. 
There  is  nothing  more  miserable,  than  an  old 
man  that  would  be  young  againe.     It  was 
1  Thorow  A  B  C  E. 


AND  VOWS 


129 


an  answere  worthy  the  commendations  of 
Pe^  "ch,  and  that  which  argued  a  minde 
truei/  philosophical!  of  him,  who  when  his 
friend  bemooned^  his  age  appearing  in  his 
White  Temples,  telling  him  hee  was  sorrie 
to  see  him  looke  so  old,  replyed;  Nay,  bee 
sorie  rather  that  euer  I  was  yong  to  be  a 
foole. 


Ill 


XV 

'T*HERE  is  not  the  least  Action,  oreuent 
(what  euer  the  vaine  Epicures  haue 
imagined)  which  is  not  ouer-ruled,  and  dis- 
posed by  a  Prouidence:  Which  is  so  farre 
from  detracting  ought  from  the  Maiestie  of 
GOD,  for  that  the  things  are  small,  as  that 
there  can  bee  no  greater  honour  to  him,  than 
to  extend  his  prouidence  and  decree  to  them, 
because  they  are  infinite.  Neither  doth  this 
hold  in  naturall  things  onely,  which  are 
chayned  one  to  another,  by  regular  order  of 
succession,  but  euen  in  those  things  which 
fal  out  by  Ccisualtie  and  imprudence :  Whence 
that  worthie  Father,  when  as  his  speech 
digressed  his  intention,  to  a  Confutation  of 
the  Errors  of  the  Manichees,  could  presently 
guesse,'-  That  in  that  vnpurposed  turning 
of  it,  GOD  intended  the  Conuersion  of  some 
vnknowne  Auditor ;  as  the  euent  prooued  his 


1  Bemoned  A  B  C  E. 


2  Gesse  A.     Ghesse  B  C  E. 


130 


III 


MEDITATIONS 


Coniecture  true,  ere  manie  dayes.  When 
ought  falls  out  contrarie  to  that  I  purposed ; 
it  shall  content  mee,  that  GOD  purposed  it, 
as  it  is  fallen  out :  So,  the  thing  hath  attayned 
his  owne  end,  whiles  it  missed  mine.  I  know 
what  I  would,  but  GOD  knoweth  what  I 
should  will.  It  is  enough,  that  his  Will  is 
done,  though  mine  be  crossed. 

XVI 

TT  is  the  most  thanklesse  office  in  the  world, 
to  be  a  mans  Pandar  ^  vnto  sin.  In  other 
wrongs,  one  man  is  a  wolfe  to  another ;  but 
in  this,  a  diuell.  And,  though  at  the  first 
this  damnable  seruice  carry  away  reward,  yet 
in  conclusion,  it  is  requited  with  hatred  and 
curses.  For,  as  the  sicke  man  extreamly 
distasted  with  a  loathsome  potion,^  hateth 
the  very  cruze  ^  wherein  it  was  brought  him  ; 
so  doeth  the  conscience,  once  soundly  detest- 
ing sinne,  loathe  the  meanes  that  induced 
him  to  commit  it.  Contrarily,  who  withstands 
a  man  in  his  prosecution  of  a  sinne,  while  hee 
doteth  vpon  it,  beares  a  way  frownes,  cind 
heart  burning  for  a  time:  but  when  the 
offending  partie  comes  to  himselfe,  and  right 
reason,  he  recompenseth  his  former  dislike  with 
so  much  more  loue,  and  so  many  more  thanks. 
The  franticke  mam  returned  to  his  wits, 
1  B  E  F  H.  a  Portion  G.  3  R  E  F  H. 


AND  VOWS 


thinks  him  his  best  friend,  that  bound  him 
and  beat  him  most.  I  will  doe  my  best  to 
crosse  any  man  in  his  sinnes :  If  I  haue  not 
thankes  of  him  ;  yet  of  my  conscience  I  shsdl. 

XVII 

f^  OD  must  be  magnified  in  his  very  iudge- 
ments:  He  looks  for  praise,  not  onely 
for  heauen,  but  for  hell  also:  His  lustice  is 
himselfe,  as  well  as  his  mercie.  As  heauen 
then  is  for  the  praise  of  his  mercie ;  so  hell 
for  the  glorie  of  his  iustice.  Wee  must  there- 
fore bee  so  affected  to  iudgements  as  the 
author  of  them  is,  who  deUghteth  not  in  bloud 
as  it  makes  his  creature  miserable,  but  as  it 
makes  his  iustice  glorious.  Euerie  true 
Christian  then  must  leame  to  sing  that  com- 
pound dittie  of  the  Psalmist :  '  Of  mercie  and 
iudgement.'  It  shall  not  onely  ioy  mee  to 
see  God  gracious  and  bountifull  in  his  mercies, 
and  deliuerances  of  his  owne ;  but  also  to  see 
him  terrible  in  vengeance  to  his  enemies.  It 
is  no  crueltie  to  reioyce  in  iustice.  The  foolish 
mercie  of  men  is  crueltie  to  God. 


131 


III 


Ps.  ci.  I. 


XVIII 

TJ  ARENESSE  causeth  wonder,  and  more 

than  that,  incredulitie,  in  those  things 

which  in  themselues  are  not  more  admirable, 


/'■ 


132 


III 


MEDITATIONS 


than  the  ordinarie  proceedings  of  Nature. 
If  a  blazing  star  bee  seene  in  the  skie,  euery 
man  goes  forth  to  gaze ;  and  spends,  euery 
euening,  some  time  in  wondering  at  the 
beames  of  it.  That  any  soule  should  be  bred 
of  corrupted  wood  resolued  into  wormes ;  or 
that  the  Chameleon  should  euer  change  his 
colours  and  line  by  ayre;  that  the  Ostrich 
should  digest  yron ;  that  the  Phoenix  should 
bume  her  selfe  to  ashes,  and  from  thence 
breed  a  successor,  wee  wonder,  and  can 
scarce  credite :  Other  things  more  vsuall,  no 
lesse  miraculous,  wee  knowe  and  neglect. 
That  there  should  bee  a  bird  that  knoweth, 
and  noteth  the  houres  of  Day  and  Night,  as 
certainely  as  any  Astronomer  by  the  course 
of  Heauen;  if  wee  knew  not,  who  would 
beleeue?  Or  that  the  Load-stone  should  by 
his  secret  vertue  so  draw  Iron  to  it  selfe, 
as  that  a  whole  Chayne  of  Needles  should 
all  hang  by  insensible  points  at  each  other, 
onely  by  the  influence  that  it  sends  downe 
from  the  first ;  if  it  were  not  ordinarie,  would 
seeme  incredible.  Who  would  beleeue,  when 
hee  sees  a  Fowle  mounted  as  high  as  his 
sight  can  descry  it,  that  there  were  an 
Engine  to  be  framed,  which  could  fetch  it 
downe  into  his  fist?  Yea,  to  omit  infinite 
examples:  that  a  little  despised  Creature 
should  weaue  Nets  out  of  her  owne  Entrailes, 
and   in   her  platformes  of   Building   should 


AND  VOWS 


obserue  as  iust  proportions  as  the  best  Geo- 
metrician ;  wee  would  suspect  for  an  vntruth, 
if  wee  saw  it  not  dayly  practised  in  our  owne 
Windowes.  If  the  Sunne  should  arise  but 
once  to  the  Earth,  I  doubt  euery  man  would 
be  a  Persian,  and  fall  downe  and  worship  it ; 
whereas  now  it  riseth  and  declineth  without 
regard.  Extraordinary  euents  each  man  can 
wonder  at.  The  frequence  of  Gods  best 
workes  causeth  neglect:  not  that  they  are 
euer  the  worse  for  commonnesse ;  but  because 
wee  are  soone  cloyed  with  the  same  conceit, 
and  haue  contempt  bred  in  vs  through 
familiaritie.  I  will  leame  to  note  Gods 
Power  and  Wisdome,  and  to  giue  him  prayse 
of  both,  in  his  ordinarie  workes:  «o  those 
things  which  are  but  triuiall  to  the  most 
ignorant,  shall  be  wonders  to  me ;  and  that 
not  for  nine  dayes,  but  for  euer. 

XIX 

TTHOSE  affect  to  tell  nouelties  and  wonders,^ 
fall  into  many  absurdities,  both  in  busie 
enquirie  after  matters  impertinent,  and  in  a 
light  credulitie,  to  what-euer  they  heare,  and 
in  fictions  of  their  owne,  and  additions  of 
circumstances  to  make  their  reports  the  more 
admired.  I  haue  noted  these  men,  not  so 
much  wondred  at  for  their  strange  stories, 

1  Wonders  ABE.    Woonders  C. 


133 


III 


134 


III 


Wfi' 


MEDITATIONS 


while  they  are  telling,  as  derided  afterwards, 
when  the  euent  hath  wrought  their  disproofe 
and  shame.  I  will  deale  with  rumours,  as 
graue  men  doe  by  strange  fashions,  take 
them  vppe  when  they  are  growne  into 
common  vse  before;  I  may  beleeue,  but  I 
will  not  relate  them  but  vnder  the  name  of 
my  author;  who  shall  either  warrant  me 
with  defence,  if  it  be  true ;  or  if  false,  beare 
my  shame. 

XX 

TT  was  a  wittie  and  true  speech  of  that 
obscure  Heraclitus,  that  all  men  awaking 
are  in  one  common  world,  but  when  wee 
sleepe  each  ^  man  goes  into  a  seuerall  world 
by  himselfe;  which  though  2  it  bee  but  a 
World  of  fancies,  yet  is  the  true  image  of  that 
little  world,  which  is  in  euery  mans  heart. 
For  the  imaginations  of  our  sieepe,  shew  vs 
what  our  disposition  is  a  waking.  And  as 
many  in  their  dreames  reueale  those  their 
secrets  to  others,  which  they  would  neuer 
haue  done  awake :  so  all  may  and  doe  disclose 
to  themselues  in  their  sleepe  those  secret 
inclinations,  which  after  much  searching  they 
could  not  haue  found  out  waking.  I  doubt 
not  therefore,  but  as  God  heeretofore  hath 
taught  future  things  in  dreames  (which  kind 

1  Ech  ABC.     Each  E. 

2  Thogh  ABC.    Though  E. 


\ 


AND  VOWS 


of  reuelation  is  now  ceased)  so  still  hee 
teacheth  the  present  estate  of  the  heart  this 
way.  Some  dreames  are  from  our  selues, 
vaine  and  idle  like  our  selues:  Others  are 
diuine,  which  teach  vs  good,  or  moue  vs  to 
good  ;  and  others  deuillish,  which  sollicite  vs 
to  euill.  Such  answer  commonly  shall  I  g:iue 
to  any  temptation  in  the  Day,  as  I  doe  by 
Night.  I  will  not  lightly  passe  ouer  my  very 
Dreames:  They  shall  teach  me  somewhat. 
So,  neyther  Night  nor  Day  shall  be  spent 
vnprofitably :  the  Night  shall  teach  me  what 
I  am ;  the  Day,  what  I  should  be. 

XXI 

TUT  EN  make  difference  betwixt  Seruants, 
^^    Friends,  and  Sonnes :  Seruants,  though 
neere  vs  in  place ;  yet  for  their  inferioritie, 
are  not  familiar:  Friends,  though  by  reason 
of  their   equalitie,  and   our   loue,  they  are 
familiar;  yet  still  wee  conceiue  of  them,  as 
others   from  our  selues:    But  Children   we 
thinke  of  affectionately,  as  the  diuided  pieces 
of  our  owne  Bodyes.    But  all  these  are  one 
to  GOD :  His  Seruants,  are  his  Friends ;  his 
Friends,  are   his   Sonnes;    his  Sonnes,  his 
Seruants.     Many  clayme  Kindred  1  of  God, 
and   professe    Friendship   to   him:   because 
these  are  priuileiges  without  difficultie,  and 
1  Kinred  A  B  C  H.     Kindred  E. 


135 


III 


136 


III 


John 
XV.  14. 


I 


''I 


I  Sam. 
xviiL  23. 


II  Sam. 
ix.  8. 


MEDITATIONS 


not  without  honour  ;  all  the  tryall  is  in 
seniice.  The  other  are  most  in  affection, 
and  therefore  secret,  and  so  may  bee  dis- 
sembled ;  this  consisting^  in  action,  must 
needes  shew  it  selfe  to  the  eyes  of  others: 
Yee  are  my  Friends,  if  yee  doe  whatsoeuer 
I  command  1  you.  Friendship  with  God,  is 
in  seruice;  and  this  seruice  is  in  action. 
Many  weare  Gods  Cloth,  that  know  not 
their  Master,  that  neuer  did  good  chare  2  in 
his  seruice:  So,  that  God  hath  many  Re- 
tayners,  that  weare  his  Liuerie,  for  a 
countenance,  neuer  wait  on  him ;  whom  he 
will  neuer  owne  for  Seruants,  eyther  by 
Fauour,  or  Wages :  few  Seruants,  and  there- 
fore few  Sonnes.  It  is  great  fauor  in  God, 
and  great  honor  to  me,  that  hee  will  vouch- 
safe to  make  me  the  lowest  Drudge  in  his 
Family ;  which  place  if  I  had  not,  and  were 
a  Monarch  of  Men,  I  were  accursed.  I 
desire  no  more,  but  to  seme ;  yet.  Lord,  thou 
giuest  mee  more,  to  bee  thy  Sonne.  I  heare 
Dauid  say,  '  Seemeth  it  a  small  matter  to  you, 
to  be  the  sonne  in  law  to  a  King  ? '  What  is 
it  then,  Oh  what  is  it,  to  be  the  true  adopted 
Sonne  of  the  King  of  Glory?  Let  me  not 
now  say  as  Dauid  of  Saul,  but  as  Sauls 
grand-child  to  Dauid ;  Oh,  what  is  thy  Ser- 
uant,  that  thou  shouldest  looke  vpon  such  a 
dead  Dogge  as  I  am  ? 

1  Commaund  A  B  C  E.  »  A  B  C. 


AND  VOWS 


XXII 

T  AM  a  stranger  here  below,  my  Home  is 
aboue  ;  yet  I  Cein  thinke  too  well  of  these 
forraine  Vanities,  and  not  thinke  enough  of 
my  Home.  Surely,  that  is  not  so  farre  aboue 
my  Head,  as  my  Thoughts ;  neyther  doth  so 
farre  passe  me  in  distance,  as  in  compre- 
hension :  and  yet  I  would  not  stand  so  much 
vpon  conceiuing,  if  I  could  admire  it  enough. 
But  my  strait  Heart  is  filled  with  a  little 
wonder,  and  hath  no  roome  1  for  the  greatest 
part  of  Glory,  that  remayneth.  Oh  God, 
what  happinesse  hast  thou  prepared  for  thy 
Chosen  ?  What  a  Purchase  was  this,  worthy 
of  the  Bloud  of  such  a  Sauiour?  As  yet  I 
doe  but  looke  towards  it,  a  farre  off:  But  it 
is  easie  to  see  by  the  out-side,  how  goodly 
it  is  within.  Although  as  thine  House  on 
Earth ;  so,  that  aboue  hath  more  glory  with- 
in, than  can  bee  bewrayed  by  the  outer 
appearance.  The  outer  part  of  thy  Taber- 
nacle here  below,  is  but  an  Earthly  and  base 
substance ;  but  within,  it  is  furnished  with  a 
Uuing,  spirituail,  and  heauenly  Guest :  So  the 
outer  Heauens,  though  they  be  as  Gold  to 
all  other  materiall  Creatures;  yet  they  are 
but  drosse  to  thee:  yet  how  are  euen  the 
outmost  Walls  of  that  House  of  thine  beauti- 

*  Roume  A  B.     Rowme  C.     Roome  E. 


137 


III 


138 
III 


P 


m 


MEDITATIONS 


fied  with  glorious  Lights,  whereof  euery  one 
is  a  World  for  bignesse,  and  as  an  Heauen 
for  goodlinesse.  Oh  teach  me  by  this  to  long 
after,  and  wonder  at  the  inner  part,  before 
thou  letst  ^  me  come  in,  to  behold  it. 


XXIII 

"p  ICHES,  or  Beautie,  or  whateuer  worldly 
Good  that  hath  beene,  doth  but  grieue 
vs :  that  which  is,  doth  not  satisfie  vs ;  that 
which  shall  be,  is  vncertaine.  What  folly  is 
it  to  trust  to  any  of  them  ? 


XXIIII 

OECURITIE  makes  Worldlings  merrie: 
and  therefore  are  they  secure,  because 
they  are  ignorant.  That  is  onely  solid  ioy, 
which  ariseth  from  a  resolution;  when  the 
heart  hath  cast  vp  a  full  account  of  all  causes 
of  disquietnesse,  and  findeth  the  causes  of  his 
ioy  more  forceable:^  thereupon  settling  it 
selfe  in  a  stayed  course  of  reioycing.  For 
the  other,  so  soone  as  sorrow  makes  it  selfe 
to  be  seene,  especially  in  an  vnexpected  forme, 
is  swallowed  vp  in  despaire ;  whereas  this 
can  meete  with  no  occurrence,  which  it  hath 
not  preuented  in  thought.     Securitie   and 


1  B  E  F  H. 


2  A  B  E.     Forcible  H. 


AND  VOWS 


Ignorance  may  scatter  some  refuse  morsels 
of  Ioy,  sawced  with  much  bittemesse;  or 
may  bee  like  some  boasting  House-keeper, 
which  keepeth  open  doores  for  one  day,  with 
much  cheare,  and  liues  staniedly  all  the  yeere 
after.  There  is  no  good  Ordinary,  but  in  a 
good  Conscience.  I  pittie  that  vnsound  Ioy 
in  others,  and  will  seeke  for  this  sound  Ioy  in 
my  selfe.  I  had  rather  weepe,  vpon  a  iust 
cause,  than  reioyce  vniustly. 

XXV 

A  S  Loue  keepes  the  whole  Law,  so  Loue 
"    onely  is  the  breaker  of  it;  being  the 
ground,  as  of  all  obedience,  so  of  all  sinne : 
for  whereas  sinne  hath  been  commonly  ac- 
counted to  haue  two  rootes,  Loue  and  Feare ; 
it  is  plaine,  that  Feare  hath  his  originall  from 
Loue :  for  no  man  feares  to  lose  ought,  but 
what  he  loues.    Here  is  Sinne  and  Righteous- 
nesse  brought  both  into  a  short  summe,  de- 
pending both  vpon  one  poore  Affection:  It 
shall  be  my  onely  care  therefore  to  bestow 
my  Loue  well ;  both  for  obiect,  and  measure. 
All  that  is  good,  I  may  loue,  but  in  seuerall 
degrees;   what  is  simply  good,  absolutely; 
what  is  good  by  circumstance,  onely  with 
limitation.    There  be  these  three  things  that 
I    may  loue   without   exception;   God,  my 
Neighbour,  my  Soule ;  yet  so,  as  each  haue 


140 


III 


MEDITATIONS 


their  due  place:  My  Body,  Goods,  Fame, 
&c.  as  seruants  to  the  former.  All  other 
things  I  will  eyther  not  care  for,  or  hate. 


XXVI 

/^NE  would  not  thinke,  that  Pride  and 
Base-mindednesse  should  so  well  agree ; 
yea,  that  they  loue  so  together,  that  they 
neuer  goe  asunder.  That  Enuie  euer  pro- 
ceedes  from  a  base  mind,  is  granted  of  all. 
Now  the  proud  man,  as  he  faine  would  be 
enuied  of  others,  so  he  enuieth  all  men :  His 
Betters  hee  enuies,  because  hee  is  not  so 
good  as  they;  hee  enuies  his  Inferiors,  be- 
cause hee  feares  they  should  proue  as  good 
as  hee ;  his  equals,  because  they  are  as  good 
as  hee.  So,  vnder  big  Lookes,  hee  beares 
a  base  Minde;  resembling  some  Cardinals 
Mule,  which  to  make  vp  the  Trayne,  beares 
a  costly  Port-mantle,  stuffed  with  Trash. 
On  the  contrarie ;  who  is  more  proud  than 
the  basest  (The  Cjrnick  tramples  on  Platoes 
pride,  but  with  a  worse)  especially  if  he  be 
but  a  little  exalted?  Wherein  we  see  base 
men  so  much  more  hautie,i  as  they  haue  had 
lesse  before,  what  they  might  be  proud  of. 
It  is  iust  with  God,  as  the  proud  man  is  base 
in  himselfe,  so  to  make  him  bcisely  esteemed 

1  Hauty  A  E.     Hautie  B.     Haughtie  H. 


AND  VOWS 


in  the  eyes  of  others;  and  at  last,  to  make 
him  base  without  pride.  I  will  contemne  a 
proud  man,  because  he  is  base ;  and  pittie 
him,  because  he  is  proud. 


XXVII 

T  ET  me  but  haue  time  to  my  Thoughts, 
but  leysure  to  thinke  of  Heauen,  and 
Grace  to  my  leysure ;  and  I  can  be  happy  in 
spight  of  the  World :  Nothing,  but  God  that 
giues  it,  can  bereaue  me  of  Grace ;  and  he 
will  not,  for  his  gifts  are  without  repentance : 
Nothing  but  Death  Ccui  abridge  me  of  time ; 
and  when  I  begin  to  want  time  to  thinke  of 
Heauen,  I  shall  haue  etemall  leysure  to  en- 
ioy  it.  I  shall  be  both  wayes  happy:  not 
from  any  vertue  of  apprehension  in  me  (which 
haue  no  peere  in  vnworthinesse)  but  from  the 
glory  of  that  I  apprehend ;  wherein  the  Act 
and  Obiect  are  from  the  Author  of  Happi- 
nesse.  Hee  giues  me  this  glory,  let  me  giue 
him  the  glory  of  his  gift:  His  glory  is  my 
happinesse,  let  my  glory  be  his. 

XXVIII 

r^  OD  bestowes  fauours  vpon  some  in  anger; 

as  hee  strikes  othersome  in  loue.    The 

Israelites    had    better    haue    wanted    their 

Quailes,  than  to  haue  eaten  them  with  such 


141 


III 


'  I 


142 


III 


MEDITATIONS 


sawce.  And  sometimes  at  our  instancie 
remouing:  a  lesser  punishment,  leaues  a 
greater,  though  insensible,  in  the  roome  of 
it.  I  will  not  so  much  striue  against  afflic- 
tion, as  displeasure :  Let  me  rather  be  afflicted 
in  loue,  than  prosper  without  it. 

XXIX 

TT  is  strange,  that  we  Men  hauing  so  con- 
tinuall  vse  of  God,  and  being  so  per- 
petually beholding  ^  to  him,  should  be  so 
strange  to  him,  and  so  little  acquainted  with 
him:  since  we  account  it  a  peruerse  nature 
in  any  man,  that  being  prouoked  with  many 
kind  offices,  refuses  the  familiaritie  of  a 
worthie  friend,  which  doth  still  seeke  it,  and 
hath  deserued  it.  Whence  it  comes,  that  wee 
are  so  loth  to  thinke  of  our  dissolution,  and 
going  to  God.  For  naturally,  where  we  are 
not  acquainted,  we  list  not  to  hazard  our 
welcome  ;  chusing2  rather  to  spend  our 
Money  at  a  simple  Inne,  than  to  tume  in 
for  a  free  Lodging  to  an  vnknowne  Hoste, 
whom  wee  haue  onely  heard  of,  neuer  had 
friendship  with :  Whereas  to  an  entire  Friend, 
whose  nature  and  welcome  wee  know,  and 
whom  wee  haue  elsewhere  familiarly  con- 
uersed  withall,  wee  goe  as  boldly  and  will- 
ingly as   to  our  home;   knowing,  that   no 

IBEFH.  2BEFH 


AND  VOWS 


houre  can  be  vnseasonable  to  such  a  one: 
Whiles,  on  the  other  side,  wee  scrape  ac- 
quaintance with  the  World,  that  neuer  did 
vs  good,  euen  after  many  repulses.  I  will 
not  liue  with  God,  and  in  God,  without  his 
acquaintance;  knowing  it  my  happinesse, 
to  haue  such  a  Friend.  I  will  not  let  one 
day  passe,  without  some  act  of  renewing 
my  familiarity  with  him;  not  giuing  ouer, 
till  I  haue  giuen  him  some  testimonie  of  my 
loue  to  him,  and  ioy  in  him  ;  and  till  he  hath 
left  behind  him  some  pledge  of  his  continued 
fauour  to  me. 

XXX 

IWTEN,  for  the  most  part,  wold  neither  die 
nor  bee  olde.  When  wee  see  an  aged 
man  that  hath  ouer  lined  all  the  Teeth  of  his 
Gums,  the  Haire  of  his  head,  the  Sight  of 
his  Eyes,  the  Taste  of  his  Palate ;  we  pro- 
fesse  we  would  not  liue,  till  such  a  cumber- 
some Age,  wherein  we  prooue  burdens  to 
our  dearest  friends,  and  our  selues:  Yet  if 
it  bee  put  to  our  choice  what  yeere  we  would 
die,  we  euer  shift  it  oflF  till  the  next ;  and  want 
not  excuses  for  this  prorogation,  rather  than 
faile,  alledging,  we  would  liue  to  amend; 
when  yet  wee  doe  but  adde  more  to  the  heape 
of  our  Sinnes  by  continuance:  Nature  hath 
nothing  to  plead  for  this  folly ;  but  that  life 
is   sweete:    Wherein  we    giue    occasion  of 


143 


III 


n 


144 


III 


MEDITATIONS 


renewing  that  auncienti  checke,  or  one  not 
vnlike  to  it;  whereby  that  primitiue  vision 
taxed  the  timorousnesse  of  the  shrinking 
Confessors ;  Yee  would  neither  line  to  be  old, 
nor  die  ere  your  age.  What  should  I  doe 
with  you?  The  Christian  must  not  thinke 
it  enough  to  endure  the  thought  of  Death 
with  patience,  when  it  is  obtruded  vpon  him 
by  necessitie;  but  must  voluntarily  call  it 
into  his  mind  with  ioy;  not  onely  abiding 
it  should  come,  but  wishing  that  it  might 
come:  I  wil  not  leaue  till  I  can  resolue, 
if  I  might  die  to  day,  not  to  line  till  to 
morrow. 

XXXI 

AS  a  true  friend  is  the  sweetest  content- 
ment in  the  Worlde :  so  in  his  qualities, 
hee  well  resembleth  honie,  the  sweetest  of  all 
liquors ;  Nothing  is  more  sweet  to  the  taste, 
nothing  more  sharp  and  cleansing,  when  it 
meets  with  an  exulcerate  sore.  For  my 
selfe,  I  know  I  must  haue  faults ;  and  ther- 
fore  I  care  not  for  that  friend,  that  I  shall 
neuer  smart  by.  For  my  friends,  I  know 
they  can  not  bee  faultlesse :  and  therefore  as 
they  shall  find  mee  sweet  in  their  prciises  and 
incouragements,  so  sharpe  also  in  their  cen- 
sure. Either  let  them  abide  me  no  friend  to 
their  faults,  or  no  friend  to  themselues. 

I  B  G.     Ancient  F  H  I  K. 


AND  VOWS 


XXXII 

T  N  all  other  things  wee  are  led  by  profit ; 
but  in  the  maine  matter  of  all,  wee  shew 
our  selues  vtterly  vnthrifty;  and  whiles  we 
are  wise  in  making  good  markets  in  these 
base    commodities,    wee    shew   our    selues 
foolish   in   the  great   match  of  our  soules. 
God  and  the  World  come  both  to  one  shop, 
and  make  profers  for  our  soules.    The  World, 
like  a  franke  Chapman,  sayes.  All  these  will 
I  giue  thee,  shewing  vs  his  bagges  and  pro- 
motions, and  thrusting  them  into  our  hands. 
God  offers  a  crowne  of  glorie ;  which  yet  hee 
tels  vs  wee  must  giue  him  day  to  performe, 
and  haue  nothing  in  present,  but  our  hope 
and   some   small    earnest  of  the   bargaine. 
Though  wee  know  there  ^  is  no  comparison 
betwixt   these   two  in  value,  finding  these 
earthly  things  vaine  and  vnable  to  giue  any 
contentment,  and  those  other  of  invcduable 
worth  and  benefite  :  Yet  wee  had  rather  take 
these  in  hand,  than  trust  God  on  his  word 
for  the  future;  While  yet  in  the  same  kind 
we  chuse  2  rather  to  take  some  rich  Lordships 
in  reuersion,  after  the   long  expectation  of 
three  lines  expired,  than  a  present  summe 
much  vnder-foote:  As  contrarily,  when  God 
and  the  World  are  sellers,  and  wee  come  to 


145 


1  Their  G. 


2  B  E  F  H. 


Ill 


146 

III 


MEDITATIONS 


the  Mart,  The  Worlde  offers  fine  painted 
wares,  but  will  not  part  with  them  vnder 
the  price  of  our  torment:  God  prociaimes, 
Come  yee  that  want,  buy  for  nought.  Now 
wee  thrifty  men,  that  trie  all  shoppes  for  the 
cheapest  penni-worth,  refuse  God,  proffering 
his  precious  commodities  for  nothing ;  and 
pay  an  hard  price  for  that  which  is  worse 
than  nothing,  painefuU.  Surely,  wee  are 
wise  for  any  thing  but  our  soules:  cind  not 
so  wise  for  the  bodie  as  foolish  for  them. 
O  Lord,  thy  payment  is  sure,  and  who 
knowes  how  present?  Take  the  soule  that 
thou  hast  both  made  and  bought:  And  let 
me  rather  giue  my  life  for  thy  fauour,  than 
take  the  offers  of  the  world  for  nothing. 

XXXIII 

'  I  "HERE  was  neuer  age  that  more  bragged 
of  knowledge,  and  yet  neuer  any  that 
had  lesse  soundnesse.  Hee  that  knowes  not 
God,  knoweth  nothing;  and  hee  that  loues 
not  God  knows  him  not.  For  he  is  so  sweet, 
and  infinitely  full  of  delight,  that  who-euer 
knowes  him,  cannot  chuse  but  affect  him. 
The  little  loue  of  God  then  argues  the  great 
ignorance,  euen  of  those  that  professe  know- 
ledge. I  will  not  suffer  my  affections  to 
runne  before  my  knowledge :  For  then  I 
shall  loue  fashionably  onely,  because  I  heare 


AND  VOWS 


God  is  worthy  of  loue ;  and  so  bee  subiect 
to  relapses :  But  I  will  neuer  lay  knowledge 
as  the  ground  of  my  loue.  So,  as  I  grow  in 
diuine  knowledge ;  I  shall  still  profit  in  an 
heauenly  zeale. 


XXXIIII 

T^HOSE  that  trauell  in  long  pilgrimages, 
to  the  Holy  Land,  what  a  number  of 
wearie  pases  1  they  measure?  What  a 
number  of  hard  lodgings,  and  knowne 
dangers 2  they  passe?  And  at  last  when 
they  are  come  within  view  of  their  ioumeyes 
end,  what  a  large  Tribute  pay  they  at  the 
Pisan  Castle  to  the  Turkes  ?  And  when  they 
are  come  thither,  what  see  they  but  the 
bare  Sepulchre,  wherein  their  Sauiour  lay? 
And  the  Earth  that  hee  trode  vpon,  to  the 
increase  of  a  camall  deuotion  ?  What  labour 
should  I  willingly  3  vndertake  in  my  iourney 
to  the  true  Land  of  promise,  the  celestiall 
lerusalem  ;  where  I  shall  see  and  enioy  my 
Sauiour  himselfe  ?  What  tribute  of  paine  or 
death  should  I  refuse  to  pay  for  my  entrance, 
not  into  his  Sepulchre,  but  his  place  of 
glorie?  And  that  not  to  looke  vpon,  but 
to  possesse  it. 

1  Pases  A  B  E  F.    Paces  C. 

2  Daungers  ABC.     Dangers  E  F  H. 
«  Willing  G. 


147 


III 


■ 


148 
III 


MEDITATIONS 


XXXV 

HTHOSE  that  are  all  in  exhortation,  no 
whit  in  doctrine,  are  like  to  them  that 
snuffei  the  Candle,  but  powre  not  in  oyle. 
Ag^aine,  those  that  are  all  in  Doctrine,  no- 
thing in  Exhortation,  drowne  the  wicke  in 
Oyle,  but  light  it  not ;  making  it  fit  for  vse, 
if  it  had  fire  put  to  it ;  but  as  it  is,  rather 
capable  of  good,  than  profitable  in  present. 
Doctrine  without  exhortation,  makes  men 
all  braine,2  no  heart.  Exhortation,  without 
doctrine,  makes  the  heart  full,  leaues  the 
brain  empty.  Both  together  make  a  man: 
One  makes  a  man  wise ;  the  other  good. 
One  semes  that  we  may  know  our  dutie,  the 
other  that  wee  may  performe  it.  I  will 
labour  in  both:  but  I  know  not  in  whether 
more.  Men  cannot  practise  vnlesse  they 
know;  and  they  know  in  vaine  if  they 
practise  not. 

XXXVI 3 

T^HERE  be  two  things  in  euery  good 
worke  ;  honour  and  profit.  The  later* 
God  bestowes  vpon  vs,  the  former  he  keepes 
to  himselfe.  The  profit  of  our  workes  re- 
doundeth  not  to  God.  My  wel-doing  ex- 
tendeth  not  to  thee.     The   honour   of  our 


1  Suffer  C. 
»  Om.  A  B. 


>  Omit  comma  G. 

*  A  B  E  G.     Latter  F  H  T. 


% 

I 


AND  VOWS 


worke  may  not  be  allowed  vs.  My  glory 
I  will  not  giue  to  another.  I  will  not  abridge 
God  of  his  pcut;  that  he  may  not  bereaue 
me  of  mine. 

XXXVII 

nPHE  proud  man  hath  no  God ;  the  enuious 
man  hath  no  Neighbour ;  the  angrie 
man  hath  not  himselfe.  What  can  that  man 
haue,  that  wants  himselfe?  What  is  a  man 
better,  if  he  haue  himselfe,  wamt  i  cdl  others  ? 
What  is  he  the  neerer,  if  he  haue  himselfe, 
and  others,  and  yet  want  God  ?  What  good 
is  it  then  to  be  a  man,  if  he  be  either  wrath- 
full,  proud,  or  enuious  ? 

XXXVIII 

TV/TAN  that  was  once  the  soueraine  Lord 

of  all  creatures,  whom  they  seruiceably 

attended  at  all  tumes,^  is  now  sent  to  the 

very  basest  of  all  creatures  to  leame  good 

qualities,  Go  to  the  Pismire,  &c.    And  sees 

the   most   contemptible   creatures    preferd^ 

before  him:  The  Asse  knoweth  his  owner; 

wherein  we,  like  the  miserable  heire  of  some 

great  Peere,  whose  house  is  decayed  through 

the  treason  of  our  progenitors,  heare   and 

see  what  Honours  and  Lordships  we  should 

haue  had ;  but  now  find  our  selues  below 

many  of  the  vulgar :  we  haue  not  so  much 

1  And  want  T.  a  a  E.     Times  T. 

3  Preferr'd  A.     Preferd  E  G. 


149 


III 


Prov.  vi.  6. 

Cf.  Isaiah 
i.  3. 


150 


III 


MEDITATIONS 


cause  of  exaltation,  that  we  are  men,  and  not 
beastes ;  as  we  haue  of  humiliation,  in  think- 
ing how  much  we  were  once  better  then  we 
are,  and  that  now  in  many  duties  we  are^ 
men  inferiour  to  beastes :  so  as  those  whom 
we  contemne,  if  they  had  our  reason,  might 
more  iustly  contemne  vs;  and  as  they  are, 
may  teach  vs  by  their  examples,  and  doe 
condemne  vs  by  their  practice. 2 

XXXIX 
'T'HE  idle  man  is  the  Diuels  cushion,  on 
which  he  taketh  his  free  ease :  who,  as 
he  is  vncapable  of  any  good,  so  hee  is  fitly 
disposed  for  all  euill  Motions.  The  standing 
Water  soone  stinketh:  whereas  the  Currant 
euer  keepes  cleare  and  cleanely;  conueying 
downe  all  noysome  matter  that  might  infect 
it,  by  the  force  of  his  streame.  If  I  doe  but 
little  good  to  others  by  my  enieuours ;  yet 
this  is  great  good  to  me,  that  by  my  labour 
I  keepe  my  selfe  from  hurt. 

XL 
T^HERE  can  be  no  neerer  coniunction  in 
nature,  than  is  betwixt  the  Body  and 
the  Soule ;  yet  these  two  are  of  so  contrarie 
disposition,  that  as  it  falls  out  in  an  ill- 
matched  Man  and  Wife  ;  those  seruants 
which  the  one  likes  best,  are  most  dispraysed 
1  Are  omit  G.  2  i  K.     Practise  B  E  F  G. 


AND  VOWS 


of  the  other:  so  here,  one  still  takes  part 
against  the  other  in  their  choyse:  What 
benefits  the  one,  is  the  hurt  of  the  other. 
The  glutting  of  the  body  pines  the  soule; 
and  the  soule  thriues  best  when  the  body 
is  pinched.  Who  can  wonder, i  that  there 
is  such  faction,  amongst  others,  that  sees 
so  much  in  his  very  selfe?  True  wisedome 
is,  To  take,  not  with  the  stronger,  as  the 
fashion  of  the  world  is,  but  with  the  better : 
following  heerein,  not  vsurped  power,  but 
iustice.  It  is  not  hard  to  disceme,  whose 
the  right  is ;  whether  the  seruant  should  rule 
or  the  mistresse.  I  will  labour  to  make  and 
keepe  the  peace,  by  giuing  each  part  his 
owne  indifferently:  but  if  more  be  affected 
with  an  ambitious  contention,  I  will  rather 
beate  Hagar  out  of  doores,  then  shee  shall 
ouer-rule  her  mistresse. 

XLI 

T  SEE  iron  first  heated  red  hot  2  in  the  fire, 
and  after  beaten  and  hardned  with  cold 
water.  Thus  will  I  deale  with  an  offending 
friend :  first  heate  him  with  deserued  praise 
of  his  vertue,  and  then  beate  vpon  him  with 
reprehension:  so  good  nurses  when  their 
children  are  fallen,  first  take  them  vp  and 
speake  them  faire,  chide  them  afterwardes: 

lABFIK.    WoonderCE.         2HoteABCE. 


151 


III 


Gen.  xxi. 
14- 


152 


III 


MEDITATIONS 


Gentle  speech  is  a  good  preparatiue  for 
rigour.  He  shall  see  that  I  loue  him,  by 
my  approbation:  and  that  I  loue  not  his 
faults  by  my  reproofe.  If  he  loue  himselfe, 
he  will  loue  those  that  mislike  his  vices; 
and  if  he  loue  not  himselfe,  it  matters  not 
whether  he  loue  mee. 

XLII 

^HE  liker  wee  are  to  God,  which  is  the 
best   and  onely  good,    the  better  and 
happier  we  must  needs  be.    All  sinnes  make 
vs  vnlike  him,  as  being  contrary  to  his  perfect 
holinesse :  but  some  shew  more  direct  con- 
trariety: such  is  enuy.      For,  whereas  God 
bringeth  good  out  of  euill ;  the  enuious  man 
fetcheth  euil  out  of  good  ;  wherein  also  his  sin 
proues  a  kind  of  punishment :  for  whereas  to 
good  men  euen  euill  things  worke  together  to 
their  good ;    contrarily  to  the  enuious,  good 
things  worke  together  to  their  euill.      The 
euill,  m  any  man,  though  neuer  so  prosperous, 
I  will  not  enuy,  but  pitty :  The  good  graces 
I  will  not  repine  at,  but  holily  emulate :  re- 
ioycing  that  they  are  so  good ;  but  grieuing 
that  I  am  no  better. 


XLIII 

nPHE  couetous  man  is  like  a  Spider,  as  in 

this  that  hee  doth  nothing  but  lay  his 

nets  to  catch  euery  flie,  gaping  onely  for  a 


AND  VOWS 


bootie  of  gaine  ;  so  yet  more  in  that  whiles  he 
makes  nets  for  these  flies,  he  consumeth  his 
own  bowels :  so  that  which  is  his  life,  is  his 
death.  If  there  be  any  creature  miserable, 
it  is  he;  and  yet  he  is  least  to  be  pittied, 
because  he  makes  himselfe  miserable:  such 
as  he  is  I  will  account  him ;  and  will  there- 
fore sweepe  downe  his  webs  and  hate  his 
poyson. 


153 


III 


XLIIII 


T  N  heauen  there  is  all  life,  and  no  dying :  in 
Hell  is  all  death,  and  no  life ;  In  earth 
there  is  both  lining  and  dying ;  which,  as  it  is 
betwixt  both,  so  it  prepares  for  both.  So  that 
he  which  here  below  dies  to  sin,  doth  after 
liue  in  heauen  ;  and  contrarily,  he  that  lines  in 
sinne  vpon  earth,  dies  in  hell  afterwards. 
What  if  I  haue  no  part  of  ioy  here  below, 
but  still  succession  of  afflictions  ?  The  wicked 
haue  no  part  in  heauen,  and  yet  they  enioy 
the  earth  with  pleasure :  I  would  not  change 
portions  with  them.  I  reioyce  that  seeing 
I  cannot  haue  both,  yea  I  haue  the  better. 

0  Lord,  let  me  passe  both  my  deaths  heere 
vpon  earth.     I  care  not  how  I  hue  or  die,  so 

1  may  haue  nothing  but  life  to  looke  for  in 
another  world. 


154 


III 


MEDITATIONS 


XLV 

T^HE  conceit  i  of  Proprietie  hardens  a  man 
against  many  inconueniences,  and 
addeth  much  to  our  pleasure:  The  mother 
abides  many  vnquiet  nights,  many  painefull 
throwes,  and  vnpleasant  sauours  of  her  childe, 
vpon  this  thought,  It  is  my  own.  The  indul- 
gent father  magnifies  that  in  his  owne  sonne, 
which  hee  could  scarce  like  in  a  stranger. 
The  want  of  this  to  God-ward  makes  vs  so 
subiect  to  discontentment,  and  cooleth  our 
delight  in  him,  because  we  thinke  of  him 
aloofe,  as  one  in  whom  we  are  not  interessed.2 
If  wee  could  thinke.  It  is  my  God  that  cheereth 
me  with  his  presence,  and  blessings,  while  I 
prosper;  that  afflicteth  mee  in  loue,  when  I 
am  delected ;  my  Sauiour  is  at  Gods  right 
hand ;  my  Angels  stand  in  his  presence :  It 
could  not  be,  but  Gods  fauour  would  be 
sweeter,  his  chastisements  more  easie,  his 
benefits  more  effectuall.  I  am  not  my  owne, 
while  God  is  not  mine :  and  while  he  is  mine, 
since  I  doe  possesse  him,  I  will  enioy  him. 

XLVI 

'M'ATURE  is  of  her  owne  inclination  fro- 

ward,  importunately  longing  after  that 

which  is  denyed  her ;  and  scomefull  of  what 

»  I  K.    Conceipt  ARCEF.        2ABCEFHIK. 


AND  VOWS 


shee  may  haue.  If  it  were  appointed  that  we 
should  liue  alwaies  vpon  earth,  how  extreamly 
would  wee  exclaime  of  wearinesse,  and  wish 
rather  that  we  were  not?  Now  it  is  ap- 
pointed we  shall  liue  heere  but  a  while  and 
then  giue  roome  to  our  successors,  each  one 
affects  a  kinde  of  eternity  vpon  earth.  I  will 
labour  to  tame  this  peeuish  and  sullen  humour 
of  nature,  and  will  like  that  best  that  must  be. 


XLVII 

A  LL  true  earthly  pleasure  forsooke  man 
when  he  forsooke  his  Creator;  what 
honest  and  holy  delight  he  before  tooke  in 
the  dutifull  sendees  of  the  obsequious  crea- 
tures ;  in  the  contemplation  of  that  admirable 
variety,  and  strangenesse  of  their  proprieties ; 
in  seeing  their  sweet  accordance  with  each 
other,  and  all  with  himselfe?  Now  most  of 
our  pleasure  is,  to  set  one  creature  together 
by  the  eares  with  another,  sporting  our  selues 
onely  with  that  deformitie,  which  was  bredde 
through  our  owne  fault.  Yea,  there  haue 
been,  that  haue  delighted  to  see  one  man  spill 
anothers  blood  vpon  the  sand,  and  haue 
shouted  for  ioy  at  the  sight  of  that  slaughter, 
which  hath  fallen  out  vpon  no  other  quarrell 
but  the  pleasure  of  the  beholders:  I  doubt 
not,  but  as  we  solace  our  selues  in  the  discord 
of  the  inferiour  Creatures ;  so  the  euill  spirits 


155 


III 


156 


III 


MEDITATIONS 


sport  themselues  in  our  dissensions.  There 
are  better  qualities  of  the  Creature,  which 
wee  passe  ouer  without  pleasure.  In  recrea- 
tions, I  will  chuse  those  which  are  of  best 
example  and  best  vse;  seeking  those  by 
which  I  may  not  onely  be  the  merrier,  but 
the  better. 

XLVIII 

nPHERE  is  no  want  for  which  a  man  may 
not  finde  a  remedie  in  himselfe.     Doe 
I  want  riches?     He  that  desires  but  litUe, 
cannot  want  much.    Do  I  want  friends  ?    If 
I  loue  God  enough,  and  my  selfe  but  enough, 
it  matters  not.      Doe  I  want  health?     If  I 
want  it  but   a   little,  and   recouer,   I    shall 
esteem  it  the  more,  because  I  wanted.    If  I 
be  long  sick  and  vnrecouerably,  I  shall  be  the 
fitter  and  willinger  to  die ;  and  my  paine  is 
so  much  lesse  sharpe,  by  how  much  more  it 
lingreth.     Doe  I  want  maintenance  ?    A  little, 
and  course,!  will  content  nature.      Let  my 
minde  be  no  more  ambitious,  then  my  backe 
and  belly,  I  can  hardly  complaine  of  too  little. 
Doe  I  want  sleepe?     I  am  going  whither 
there  is  no  vse  of  sleepe :  where  all  rest,  and 
sleepe  not.      Doe  I  want  children?     Many 
that  haue  them,  wish  they  wanted.     It  is 
better  to  be   childlesse,  then   crossed   with 
their  miscarriage.    Do  I  want  learning  ?    He 
1  Course  B.    Coorse  E. 


AND  VOWS 


hath  none,  that  saith  he  hath  enough.  The 
next  way  to  get  more,  is  to  finde  thou 
wantest.  There  is  remedie  for  all  wants,  in 
our  selues,  sauing  only  for  want  of  grace: 
and  that,  a  man  cannot  so  much  as  see  and 
complaine  that  he  wants,  but  from  aboue. 

XLIX 

pVERY  vertuous  action  (like  the  Sunne 
eclipsed)  hath  a  double  shadow ;  accord- 
ing to  the  diuers  aspects  of  the  beholders: 
one  of  glory,  the  other  of  enuy.  Glory 
followes  vpon  good  deserts ;  Enuie  vpon 
glory.  He  that  is  enuied,  may  thinke  him- 
selfe well:  for  he  that  enuies  him,  thinkes 
him  more  then  well.  I  know  no  vice  in 
another,  whereof  a  man  may  make  so  good 
and  comfortable  vse  to  himselfe.  There 
would  be  no  shadow,  if  there  were  no  light. 


TN  meddling  with  the  faults  of  friends,  I 
haue  obserued  mzmy  wrongfull  courses; 
what  for  feare,  or  selfe-loue,  or  indiscretion : 
some  I  haue  seene,  like  vnmercifuU  eind 
couetous  Chirurgians,  keepe  the  wound  raw, 
which  they  might  haue  seasonably  remedied  ; 
for  their  owne  gaine :  Others  that  haue  laid 
healing  plasters  ^  to  skin  it  aloft,  when  there 

1  Plaisters  A  B  C  I  K.     Plasters  E  F. 


Ill 


158 
III 


MEDITATIONS 


hath  beene  more  neede  of  corrosiues  to  eate 
out  the  dead  flesh  within :  Others,  that  haue 
galled  and  drawen  when  there  hath  been 
nothing:  but  solide  flesh,  that  hath  wanted 
only  filling:  vp.  Others  that  haue  healed  the 
sore,  but  left  an  vnsig:htly  scarre  of  discredit 
behinde  them:  He  that  would  do  good  this 
way  must  haue  fidelity,  courage,  discretion, 
patience.  Fidelity,  not  to  beare  with ; 
courage,  to  reproue  them  ;  discretion  to 
reproue  them  well ;  patience  to  abide  the 
leasure  of  amendment ;  making  much  of  good 
beginnings,  and  putting  vp  many  repulses, 
bearing  with  many  weaknesses ;  still  hoping ; 
still  soliciting ;  as  knowing  that  those  who 
haue  beene  long  vsed  to  fetters  cannot  but 
halt  a  while,  when  they  are  taken  off. 


LI 

f^OD  hath  made  all  the  world,  and  yet 
what  a  little  part  of  it  is  his  ?  Dioide 
the  world  into  foure  parts:  but  one,  and  the 
least,  containeth  all  that  is  worthie  the  name 
of  Christendome :  the  rest  ouerwhelmed  with 
Turcisme,  and  Paganisme :  and  of  this  least 
part,  the  greater  halfe  yet  holding  aright 
concerning  God  and  their  Sauiour  in  some 
common  principles,  ouerthrow  the  truth  in 
their  conclusions ;  and  so  leaue  the  lesser  part 
of  the  least  part  for  God.     Yet  lower;   of 


AND  VOWS 


those  that  hold  aright  concerning  Christ, 
how  few  are  there,  that  doe  otherwise  then 
fashionably  professe  him  ?  And  of  those  that 
doe  seriously  professe  him,  how  few  are 
there  that  in  their  lines  deny  him  not,  lining 
worthie  ^  of  so  glorious  a  calling  ?  Wherein 
I  doe  not  pitie  God,  who  will  haue  glory 
euen  of  those  that  are  not  his.  I  pitie  miser- 
able men  that  do  reiect  their  Creator  and 
Redeemer,  and  themselues  in  him:  And  I 
enuie  Satan,  that  he  ruleth  so  large.  Since 
God  hath  so  few,  I  will  be  more  thankfull 
that  he  hath  vouchsafed  me  one  of  his ;  and 
be  the  more  zealous  of  glorifying  him,  because 
we  haue  but  a  few  fellowes. 


LII 

A  S  those  that  haue  tasted  of  some  delicate 
dish,  finde  other  plaine  dishes  but 
vnpleasant;  so  it  fareth  with  those  which 
haue  once  tasted  of  heauenly  things,  they  can- 
not but  contemn  the  best  worldly  pleasures. 
As  therfore  some  dainty  guest  knowing 
there  is  so  pleasant  fare  to  come;  I  will 
reserue  my  appetite  for  it,  and  not  suffer  my 
selfe  cloyed  with  the  course  2  Diet  of  the 
World. 

1  A  C.     Unworthy  T. 

*  A  G.    Coorse  C.     Coarse  T. 


159 


III 


ite 


III 


MEDITATIONS 


LIII 

T  FIND  many  places,  where  God  hath  vsed 
the  hand  of  good  Angels,  for  the  punish- 
ment of  the  Wicked ;  but  neuer  could  yet 
find  one,  wherein  hee  imployed  an  euill 
Angell  in  any  direct  good  to  his  Children. 
Indirect  I  find  many,  if  not  all,  through  the 
power  of  him  that  brings  Light  out  of  Darke- 
ness,  and  turnes  their  euill  to  our  good:  in 
this  choyse,  God  would  and  must  bee  imitated. 
From  an  euill  Spirit  I  dare  not  receiue  ought, 
if  neuer  so  good ;  I  wil  receiue  as  little  eis 
I  may  from  a  wicked  man.  If  he  were  as 
perfectly  euill  as  the  other,  I  durst  receiue 
nothing:  I  had  rather  hunger,  than  wilfully 
dip  my  hand  in  a  wicked  mans  dish. 


LIIII 

'l^^E  are  ready  to  condemne  others  for  that 
which  is  as  eminently  faulty  in  our 
selues.  If  one  blinde  man  rush  vpon  another 
in  the  Way;  eyther  complaynes  of  others 
blindnesse,  neyther  of  his  owne.  I  haue 
heard  those  which  haue  had  most  corrupt 
Lungs,  complayne  of  the  vnsauourie  breath 
of  others.  The  reason  is,  because  the  mind 
casteth  altogether  outward,  and  reflecteth 
not  into  it  selfe  :  Yet  it  is  more  shamefull,  to 


AND  VOWS 


be  eyther  ignorant  of  or  fauourable  to  our 
owne  imperfections.  I  will  censure  others 
vices  fearefully,  my  owne  confidently,  because 
I  know  them ;  and  those  I  know  not,  I  will 
suspect. 

LV 

TT E  is  a  very  humble  man,  that  thinkes  not 
himselfe  better  than  some  others ;  and 
he  is  very  meane,  whom  some  others  do  not 
account  better  than  themselues:  so  that 
Vessell  that  seemed  very  small  vpon  the 
Mayne,^  seemes  a  tall  Shippe  vpon  the 
Thames.  As  there  are  many  better  for  Estate 
than  my  selfe,  so  there  are  some  worse ;  and 
if  I  were  yet  worse,  yet  would  there  be  some 
lower :  and  if  I  were  so  lowe,  that  I  accounted 
my  selfe  the  worst  of  all;  yet  some  would 
account  themselues  in  worse  case.  A  mans 
opinion  is  in  others ;  his  being  is  in  himselfe. 
Let  mee  know  my  selfe,  let  other  ghesse  2  at 
me.  Let  others  eyther  enuie  or  pittie  me,  I 
care  not,  so  long  as  I  enioy  my  selfe. 

LVI 

T_JE   can  neuer  wonder  enough  at  Gods 

workemanship,  that  knowes   not   the 

frame  of  the  World:  for  he  can  neuer  else 

1  Maine  ABC.     Mayne  E  G. 
a  Ghesse  A  B  C  E.     Guesse  G. 


161 


III 


I62 


III 


MEDITATIONS 


conceiue  the  hugenesse  and  strange  propor- 
tion of  the  Creature.  And  he  that  knowes 
this,  can  neuer  wonder  more  at  any  thing 
else.  I  will  leame  to  know,  that  I  may 
admire;  and  by  that  little  I  know,  I  will 
more  wonder  at  that  I  know  not. 


LVII 

nPHERE  is  nothing  belowe,  but  toyling, 
grieuing,  wishing,  hoping,  fearing ; 
and  wearinesse  in  all  these.  What  fooles  are 
we,  to  be  besotted  with  the  loue  of  our  owne 
trouble,  and  to  hate  our  libertie  and  rest? 
The  loue  of  miserie  is  much  worse  than 
miserie  it  selfe.  We  must  first  pray,  that  God 
would  make  vs  wise,  before  wee  can  wish 
hee  would  make  vs  happie. 


LVIII 

TF  a  man  referre  all  things  to  himself e, 
nothing  seemes  enough  :  If  all  things  to 
God,  any  measure  will  content  him  of  Earthly 
things ;  but  in  grace  he  is  insatiable.  World- 
lings seme  themselues  altogether  in  God, 
making  Rehgion  but  to  serue  their  tumes, 
as  a  colour  of  their  Ambition,  and  Couetous- 
nesse:  The  Christian  seekes  God  onely,  in 
seeking  himselfe,  vsing  all  other  things  but 
as  subordinately,  to  him ;  not  caring  whether 


. 


himselfe  winne  or  lose,  so  that  God  may 
winne  glory  in  both.  I  will  not  suffer  mine 
eyes  and  minde  to  bee  bounded  with  these 
visible  things;  but  still  looke  through  all 
these  matters,  at  God,  which  is  the  vtmost 
scope  of  them:  accounting  them  only  as  a 
thorowfare  ^  to  passe  by,  not  as  an  habitation 
to  rest  in. 

LIX 

jLJ  E  is  wealthie  enough,  that  wanteth  not : 
Hee  is  great  enough,  that  is  his  owne 
Master :  Hee  is  happie  enough,  that  lines  to 
die  well.  Other  things  I  will  not  care  for; 
nor  too  much  for  these,  saue  onely  for  the 
last,  which  alone  can  admit  of  no  immodera- 
tion. 

LX 

A  MAN  of  extraordinarie  parts  makes  him- 
selfe, by  strange  and  singular  behauiour, 
more  admired :  which  if  a  man  of  but  common 
facultie  doe  imitate,  he  makes  himselfe  ridicu- 
lous :  for  that  which  is  construed  as  naturall 
to  the  one,  is  descryed  to  be  affected  in  the 
other ;  and  there  is  nothing  forced  by  affecta- 
tion, can  be  comely.  I  will  euer  striue  to  goe 
in  the  common  Roade:  so,  while  I  am  not 
notable,  I  shall  not  be  notorious. 

1  Through-fare  A  B  C  E. 


Ill 


<  1 


I 


164 

III 


MEDITATIONS 


LXI 

GOLD  is  the  best  Mettall,  and  for  the 
puritie,  not  subiect  to  rust,  as  all 
others;  and  yet  the  best  Gold  hath  some 
drosse.  I  esteeme  not  that  man,  that  hath 
no  faults;  t  like  him  well,  that  hath  but  a 
few,  and  those  not  great. 

LXII 

TV/TANY  a  man  marres  a  good  Estate,  for 
^^  want  of  skill  to  proportion  his  Carriage 
answerable  to  his  Abilitie.  A  little  Sayle  to 
a  large  Vessell,  rids^  no  way,  though  the 
Wind  be  faire;  a  large  Sayle,  to  a  little 
Barke,  drownes  it ;  a  Top-Sayle  to  a  Shippe 
of  meane  Burthen,  in  a  rough  Weather,  is 
dangerous ;  a  lowe  Sayle  in  an  easie  gale, 
yeelds  little  aduantage:  This  disproportion 
causeth  some  to  line  miserably,  in  good 
Estate;  and  some,  to  make  a  good  Estate 
miserable.  I  will  first  know  what  I  may  doe 
for  safetie,  and  then  I  will  try  what  I  can  doe 
for  speede. 

LXII  I 

HTHE    Rich    man    hath    many    Friends ; 

although  in  truth    Riches  haue  them, 

and  not  the  man :  As  the  Asse  that  carryed 

the  Egyptian  2  Goddesse,  had  many  bowed 

1  E.     Riddes  ABC.  «  E.     itgyptian  G. 


AND  VOWS 


knees,  yet  not  to  the  Becist,  but  to  the 
Burthen.  For,  separate  the  Riches  from  the 
person,  and  thou  shalt  see  friendship  leaue 
the  man,  and  follow  that  which  was  euer 
his  obiect :  while  he  may  command,  and  can 
either  giue,  or  controll,  hee  hath  attendance, 
and  proffer  of  loue  at  all  hands ;  but  which  of 
these  dares  acknowledge  him,  when  he  is 
going  to  Prison  for  Debt?  Then  these 
Waspes,  that  made  such  musicke  about  this 
Gally-pot,  shew  plainely,  that  they  came  onely 
for  the  Honey  that  was  in  it.  This  is  the 
miserie  of  the  Wealthie,  that  they  cannot 
know  their  Friends :  Whereas  those  that  loue 
the  poore  man,  loue  him  for  himselfe.  He  that 
would  chuse  a  true  Friend,  must  search  out 
one  that  is  neyther  couetous  nor  ambitious ; 
for  such  a  one  loues  but  himselfe  in  thee.  And 
if  it  be  rare  to  finde  any  not  infected  with  these 
qualities ;  the  best  is,  To  entertaine  all,  and 
trust  few. 


LXIIII 

'T'HAT  which  the  French  Prouerbe  hath  of 
Sicknesses,  is  true  of  all  Euils,  That  they 
come  on  horsebacke,  and  goe  away  on  foot. 
We  haue  oft  seene  a  sudden  Fall,  or  one 
Meales  surfet,  hath  stucke  by  many,  to  their 
Graues :  Whereas  pleasures  come  like  Oxen, 
slowe  and  heauily ;  and  goe  away  like  Post- 


165 


III 


i66 


III 


MEDITATIONS 


horses,  vpon  the  spurre.  Sorrowes,  because 
they  are  lingring;  guests,  I  will  entertaine  but 
moderately  ;  knowing,  that  the  more  they  are 
made  of,  the  longer  they  will  continue :  And 
for  Pleasures,  because  they  stay  not,  and  doe 
but  call  to  drinke  at  my  doore,  I  will  vse  them 
as  Passengers,  with  slight  respect.  Hee  is 
his  owne  best  friend,  that  makes  least  of  both 
of  them. 

LXV 

TT  is  indeed  more  commendable  to  giue  good 
example,  than  to  take  it  :  yet  imitation, 
how-euer  in  ciuill  matters  it  be  condemned  of 
seruilitie,  in  Christian  practice  hath  his  due 
prayse.  And  though  it  be  more  naturall  for 
beg^ners  at  their  first  imitation,  that  cannot 
swimme  without  Bladders ;  yet  the  best 
Proficient  shall  see  euer  some  higher  steppes 
of  those  that  haue  gone  to  Heauen  before  him, 
worthie  of  his  tracing :  Wherein  much  caution 
must  bee  had,  that  wee  follow  good  men,  and 
in  good :  Good  men  ;  for  if  we  propound 
imperfect  patterns  to  our  selues,  we  shall  be 
constrayned  first  to  vnlearne  those  ill  habits 
we  haue  got  by  their  imitation,  before  wee 
can  be  capable  of  good :  so,  besides  the  losse 
of  labour,  we  are  further  ofif  from  our  end. 
In  good ;  for,  that  a  man  should  be  so  wedded 
to  any  mans  person,  that  he  can  make  no 
separation  from  his  infirmities,  is  both  absurdly 


AND  VOWS 


167 


seruile,  and  vnchristian.  Hee  therefore  that 
would  follow  well,  must  know  to  distinguish 
weU,  betwixt  good  men  and  euiU,  betwixt 
good  men  and  better,  betwixt  good  qualities 
and  infirmities.  Why  hath  God  giuen  mee 
education,  not  in  a  desart^  alone,  but  in  the 
companie  of  good  and  vertuous  men ;  but 
that  by  the  sight  of  their  good  Carriage,  I 
should  better  my  owne?  Why  should  wee 
haue  interest  in  the  vices  of  men,  and  not  in 
their  vertues?  And  silthough  precepts  be 
surer ;  yet  a  good  mans  action  is  according 
to  precept,  yea,  is  a  precept  it  selfe.  The 
Psalmist  compares  the  Law  of  God  to  a 
Lanteme ;  good  example  becU'es  it.  It  is 
safe  following  him  that  carryes  the  Light. 
If  hee  walke  without  the  Light,  hee  shall 
walke  without  me. 


Ill 


LXVI 
AS  there  is  one  common  end  to  all  good 
men,  Saluation ;  and  one  Author  of  it, 
Christ :  so  there  is  but  one  way  to  it ;  doing 
well,  and  sufifering  euill.  Doing  well  (me 
thinkes)  is  like  the  Zodiake  in  the  Heauen, 
the  highway  of  the  Sun,  through  which  it 
dayly  passeth:  sufifering  euill,  is  like  the 
Ecliptick  Line  that  goes  through  the  midst 
of  it.  The  rule  of  doing  well,  the  Law  of 
God,  is  vniforme  and  etemall ;  and  the  Copies 

1  Desert  E. 


H 


I 


i68 


III 


MEDITATIONS 


of  suffering  euill,  in  all  times  ag:ree  with  the 
originall:  No  man  can  eyther  doe  well,  or 
suffer  ill,  without  an  example.  Are  wee 
sawen  in  pieces?  so  was  Esay:  Are  wee 
headed?!  so  lohn  Baptist:  Crucified?  so 
Peter  :  Throwne  to  wilde  Beasts  ?  so  Daniel : 
Into  the  Fomace?2  so  the  three  Children: 
Stoned?  so  Stephen:  Banished?  so  the 
beloued  Disciple:  Burnt?  so  Millions  of 
Martyrs:  Defamed  and  slandered?  What 
good  man  euer  was  not?  It  were  easie  to 
be  endlesse,  both  in  Torments  and  Sufferers ; 
whereof  each  hath  begun  to  other,  all  to  vs. 
I  may  not  hope  to  speede  better  than  the 
best  Christians ;  I  cannot  feare  to  fare  worse. 
It  is  no  matter  which  way  I  goe,  so  I  come 
to  Heauen. 

LXVII 

HTHERE  is  nothing  beside  life  of  this 
nature,  that  it  is  diminished  by  addition. 
Euery  moment  wee  line  longer  than  other: 
and  each  moment  that  we  line  longer,  is  so 
much  taken  out  of  our  life.  It  increaseth  and 
diminisheth  onely  by  minutes ;  and  therefore 
is  not  perceiued :  the  shorter  steppes  it  taketh, 
the  more  slyly  it  passeth.  Time  shall  not  so 
steale  vpon  me  that  I  shall  not  disceme  it, 
and  catch  it  by  the  fore-locke ;  nor  so  steale 

1  E.     Beheaded  G.  2  a  B  C  E.     Furnace  G. 


AND  VOWS 


from   me,  that   it  shall  carrie   with   it    no 
witnesse  of  his  pcissage,  in  my  proficiencie. 


LXVII  I 

T^HE  prodigall  man,  while  hee  spendeth, 
is  magnified ;  when  hee  is  spent,  is 
pitied :  and  that  is  all  his  recompence  for  his 
lauisht^  Patrimonie.  The  couetous  man  is 
grudged  while  hee  lines,  and  his  death  is  re- 
ioyced  at:  for,  when  hee  endes,  his  riches 
beginne  to  bee  goods.  He  that  wisely  keepes 
the  meane  betweene  both,  liueth  well,  and 
heares  well ;  neither  repined  at  by  the  needy, 
nor  pitied  by  greater  men.  I  would  so 
manage  these  worldly  commodities,  as  ac- 
counting them  mine  to  dispose,  others  to 
partake  of. 

LXIX 

A  GOOD  name  (if  any  earthly  thing)  is 
worth  seeking,  worth  striuing  for;  yet 
to  affect  a  bare  name,  when  wee  deserue 
either  ill  or  nothing,  is  but  a  proud  hypocrisie : 
And  to  bee  puffed  vp  with  the  wrongfull 
estimation  of  others  mis-taking  our  worth, 
is  an  idle  and  ridiculous  pride.  Thou  art 
well  spoken  of  vpon  no  desert ;  what  then  ? 
Thou  hast  deceiued  thy  neighbours,  they  one 
another ;  and  all  of  them  haue  deceiued  thee : 

1  BEG. 


169 
III 


fijl 


II 


170 


III 


MEDITATIONS 


for  thou  madest  them  thinke  of  thee  other- 
wise than  thou  art ;  and  they  haue  made  thee 
thinke  of  thy  selfe  as  thou  art  accounted: 
The  deceit  came  from  thee,  the  shame  will 
end  in  thee.  I  will  account  no  wrong  greater, 
than  for  a  man  to  esteeme  and  report  me 
aboue  that  I  am :  not  reioycing  in  that  I  am 
well  thought  of,  but  in  that  I  am  such  as 
I  am  esteemed. 

LXX 

TT  was  a  speech  ^  worthy  the  commendation, 
and  frequent  remembrance  of  so  diuine 
a  Bishop  as  Augustine,  which  is  reported  of 
an  aged  Father  in  his  time :  who,  when  his 
Friends  comforted  him  on  his  sicke  bed,  and 
told  him,  they  hoped  hee  should  recouer, 
answered  ;  If  I  shall  not  die  at  all,  well :  but 
if  euer,  why  not  now?  Surely,  it  is  folly, 
what  wee  must  doe,  to  doe  vnwUlingly.  I 
will  neuer  thinke  my  Soule  in  good  case, 
so  long  as  I  am  loath  -  to  thinke  of  djring ; 
and  will  make  this  my  comfort.  Not  I  shall 
yet  line  longer,  but  I  shall  yet  doe  more 
good. 

LXX! 

"PXCESSES  are  neuer  alone:  Commonly 

those  that  haue  excellent  parts,  haue 

some   extremely   vicious    Qualities.      Great 

1  Speach  A.  »  Loth  A. 


AND  VOWS 


Wits  haue  great  Errors,  and  great  States 
haue  great  Cares:  whereas  mediocritie  of 
Gifts,  or  of  Estate,  hath  vsually  but  easie 
inconueniences :  Else  the  Excellent  would 
not  know  themselues,  and  the  Meane  would 
bee  too  much  delected.  Now,  those  whom  we 
admire  for  their  Faculties,  we  pitty  for  their 
Infirmities ;  and  those  which  finde  themselues 
but  of  the  ordinarie  Pitch,  ioy,  that  as  their 
Vertues,  so  their  Vices  are  not  eminent.  So 
the  Highest  haue  a  blemished  glory,  and  the 
Meane  are  contentedly  secure.  I  will  magnifie 
the  Highest,  but  affect  the  Meane. 


LXXII 

TTHE  Body  is  the  case  or  sheath  of  the 
Minde:  yet  as  naturally  it  hideth  it, 
so  it  doth  also  many  times  discouer  it.  For 
although  the  Fore-head,  Eyes,  and  frame  of 
the  Countenance  doe  sometimes  belye  the 
disposition  of  the  Heart ;  yet  most  commonly 
they  giue  true  generall  Verdicts.  An  angry 
mans  Browes  are  bent  together,  and  his 
Eyes  sparkle  with  rage ;  which,  when  he  is 
well  pleased,  looke  smooth  and  chearefully. 
Enuie  hath  one  Looke,  Desire  another, 
Sorrow  yet  another.  Contentment  a  fourth, 
different  from  all  the  rest.  To  shew  no 
pzission,  is  too  stoicall;  to  shew  all,  is  im- 
potent ;  to  shew  other  than  wee  feele,  hypo- 


171 


III 


172 

III 


MEDITATIONS 


critical!.  The  Face  and  Gesture  doe  but 
write,  and  make  Commentaries  vpon  the 
Heart.  I  will  first  endeuour  so  to  frame 
and  order  that,  as  not  to  entertaine  any 
passion,  but  what  I  need  not  care  to  haue 
layed  open  to  the  World :  and  therefore  will 
first  see,  that  the  Text  be  good ;  then,  that 
the  glosse  be  true:  and  lastly,  that  it  be 
sparing.  To  what  end  hath  God  so  walled 
in  the  heart,  if  I  should  let  euery  mans  eyes 
into  it  by  my  countenance  ? 

LXXIII 

'TPHERE  is  no  publike  Action  which  the 
**•  World  is  not  readie  to  scan ;  there  is 
no  action  so  priuate,  which  the  euill  Spirits 
are  not  witnesses  of:  I  will  endeuour  so 
to  liue,  as  knowing,  that  I  am  euer  in  the 
eyes  of  mine  enemies. 

LXXIIII 

VX7HEN  wee  our  selues,  and  all  other  vices 
are  olde,  then  Couetousnesse  alone  is 
yong,i  and  at  his  best  age.  This  vice  loues 
to  dwell  in  an  old  ruinous  cotage :  Yet  that 
age  can  haue  no  such  honest  colour  for 
niggardlinesse,  and  insatiable  desire.  A 
young  man   might  pleade  the  vncertaintie 

1  A  B.    Yoong  C  E. 


of  his  estate,  and  doubt  of  his  future  need ; 
but  an  old  man  sees  his  set  period  before 
him.  Since  this  humour  is  so  necessarily 
annexed  to  this  age,  I  will  tume  it  the  right 
way,  and  nourish  it  in  my  selfe:  The  older 
I  grow,  the  more  couetous  I  will  be ;  but  of 
the  riches,  not  of  the  World,  that  I  am  lean- 
ing, but  of  the  World  I  am  entringi  into. 
It  is  good  coueting  what  I  may  haue,  and 
cannot  leaue  behind  me. 


LXXV 

T^HERE  is  a  mutuall  hatred  betwixt  a 
■*■  Christian,  and  the  World:  For  on  the 
one  side,  the  loue  of  the  World  is  enmitie 
with  God ;  and  Gods  Children  cannot  but  take 
their  Fathers  part.  On  the  other.  The  World 
hates  you  because  it  hated  me  first.  But  the 
hatred  of  the  good  man  to  the  wicked  is  not 
so  extreame,  as  that  wherewith  he  is  hated. 
For  the  Christian  hates  euer  with  commisera- 
tion, and  loue  of  that  good  he  sees  in  the 
worst ;  knowing  that  the  essence  of  the  very 
diuels  is  good,  and  that  the  lewdest  man 
hath  some  excellent  parts  of  nature,  or 
common  graces  of  the  spirit  of  God,  which 
he  warily  singleth  out  in  his  affection.  But 
the  wicked  man  hates  him  for  goodnes,  and 

1  BEG. 


Ill 


M 


174 


III 


MEDITATIONS 


therefore  findes  nothing  in  himselfe  to 
moderate  his  detestation.  There  can  be  no 
better  Musick  in  my  eare  then  the  discord 
of  the  wicked.  If  he  like  me,  I  am  afraid 
he  spyes  some  quality  in  me  like  to  his  owne. 
If  he  saw  nothing  but  goodnesse,  hee  could 
not  loue  me,  and  be  bad  himselfe.  It  was 
a  iust  doubt  of  Phocion,  who  when  the  people 
praysed  him,  asked,  What  euil  haue  I  done  ? 
I  will  striue  to  deserue  euill  of  none:  but 
not  deseruing  ill,  it  shal  not  grieue  me  to 
heare  ill  of  those  that  are  euill.  I  know  no 
greater  argument  of  goodnesse,  than  the 
hatred  of  a  wicked  man. 


LXXVI 

A  MAN  that  comes  hungry  to  his  Meale, 
feedes  heartily  on  the  Meat  set  before 
him,  not  reg:arding  the  Mettall,  or  forme  of  the 
Platter,  wherein  it  is  serued  ;  who  afterwards, 
when  his  stomacke  is  satisfied,  begins  to  play 
with  the  Dish,  or  to  read  Sentences  on  his 
Trencher.  Those  auditors  which  can  find 
nothing  to  do,  but  note  elegant  words  and 
phrases,  or  Rhetoricall  colours,  or  perhaps 
cm  ill  grace  of  gesture  in  a  pithie  and  materiall 
speech ;  argue  themselues  full,  ere  they  came 
to  the  feast:  and  therfore  goe  away  with  a 
little  pleasure,  no  profit.  In  hearing  others, 
my  onely  intention  shall  be  to  feede  my  minde 


AND  VOWS 


with  solide  matter :  if  my  eare  can  get  ought 
by  the  way,  I  will  not  grudge  it,  but  I  will 
not  intend  it. 

LXXVI  I 

'T^HE  ioy  of  a  Christian  in  these  worldly 
things,  is  limited,  1  and  euer  awed  with 
feare  of  excesse,  but  recompensed  abundantly 
with  his  spirituall  mirth :  whereas  the  world- 
ling giues  the  reines  to  his  mind,  and  powres 
himselfe  out  into  pleasure,  fearing  only  that 
he  shal  not  ioy  enough.  He  that  is  but  halfe 
a  Christian,  liues  but  miserably;  for  he 
neither  enioyeth  God,  nor  the  World:  Not 
God,  because  he  hath  not  grace  enough  2  to 
make  him  his  owne :  Not  the  World,  because 
he  hath  some  taste  of  grace,  enough  to  shew 
him  the  vanitie  and  sinne  of  his  pleasures. 
So,  the  sound  Christian  hath  his  Heauen 
aboue,  the  Worldling  here  below,  the  vn- 
setled  Christian  no  where. 


LXXVIII 

Q.OOD  Deedes  are  very  fruitfuU ;  and  not 
so  much  of  their  nature,  as  of  Gods 
blessing,  multipUable.  Wee  thinke  tenne 
in  the  hundred  extreame  and  biting  Vsurie : 
God  giues  vs  more  than  an  hundred  for 
1  Limitted  F.  2  Enogh  ABC. 


175 


III 


176 
III 


MEDITATIONS 


tenne  ;  yea,  aboue  the  increase  of  the  Graine, 
which  wee  commend  most  for  multiplication. 
For  out  of  one  good  action  of  ours,  God 
produceth  a  thousand ;  the  Haruest  whereof, 
is  perpetuall.     Euen  the  faithfull  actions  of 
the  olde  Patriarkes,  the  constant  sufferings 
of  ancient  Martyrs  line   stiU,  and  still  doe 
good  to  all  successions  of  Ages,  by  their 
example.     For,  pubUke  ^  actions  of  Vertue, 
besides  that  they  are  presently  comfortable 
to  the  doer,  are  also  exemplarie  to  others: 
and  as  they  are  more  beneficiall  to  others,  so 
are  more  crowned  in  vs.     If  good  Deedes 
were   vtterly  barren   and   incommodious,   I 
would  seeke  after  them  for  the  conscience 
of  their  owne  goodnesse:   how  much  more 
shall  I  now  be  encouraged  to  performe  them, 
for  that  they  are  so  profitable  both  to  my 
selfe  and  to  others,  and  to  me  in  others? 
My  principall  care  shaU  be,  that  while  my 
soule   hues   in   glory   in   heauen,  my  good 
actions  may  line  vpon  earth ;  and  that  they 
may  be  put  into  the  banke  and  multiply,  while 
my  body  lies  in  the  graue  and  consumeth. 

LXXIX 

A  CHRISTIAN    for   the   sweet  fruit  he 
beares  to  God  and  men,  is  compared 
to  the  noblest  of  all  plants,  the  Vine.    Now 

1  Publique  A  B  C  E. 


AND  VOWS 


as  the  most  generous  Vine,  if  it  be  not 
pruned,  runs  out  into  many  superfluous 
stemmes,  and  growes  at  last  weake  and 
fruiUesse:  so  doth  the  best  man  if  he  be 
not  cut  short  of  his  desires,  and  pruned  with 
afflictions.  If  it  bee  painfull  to  bleed,  it  is 
worse  to  wither.  Let  me  be  pruned  that  I 
may  grow,  rather  than  cut  vp  to  burne. 


LXXX 

'pHOSE  that  doe  but  superficially  taste  of 
diuine  knowledge,  finde   litUe   sweet- 
nesse  in  it ;  and  are  ready  for  the  vnpleasant 
reUsh  to  abhorre  it :  whereas  if  they  would 
diue  deep  into  the   Sea,  they  should  finde 
fresh  water  neere  to  the  bottome:   That  it 
sauours  not  weU  at  the  first,  is  the  fault  not 
of  it,  but  of  the  distempered  palate  that  tastes 
it.    Good  metals  and  minerals  are  not  found 
close  vnder  the  skinne  of  the  earth,  but  be- 
low in  the  bowels  of  it :    No  good  Miner 
casts  away  his  mattock  because  he  findes  a 
veine  of  tough  clay,  or  a  shelfe  of  stone ; 
but  still  delueth  lower,  and  passing  through 
many  changes  of  soyle,  at  last  comes  to  his 
rich  treasure.    We  are  too  soone  discouraged 
in  our  spirituaU  gaines.     I  will  still  perseuer  i 
to  seeke;   hardening   my  selfe    against   aU 

*  Persevere  B  G. 


177 


III 


M 


^■,;ASiSa*ds»ii<#s*i**^**^'**5^ 


11 


I 


178 
III 


liji 


MEDITATIONS 


difficultie.  There  is  comfort  euen  in  seeking 
hope ;  and  there  is  ioy  in  hoping,  good 
saccesse ;  and  in  that  successe,  is  happinesse. 


LXXXI 

TTE  that  hath  any  experience  in  spirituall 
""    matters,  knowes   that   Satan  is  euer 
more  violent  at  the  last ;  then  1  raging  most 
furiously,  when  he  knowes  he  shall  rage  but 
a  while.     Hence  of  the  persecutions  of  the 
first    Church,    the    tenth     and    last    vnder 
Dioclesian  and  Maximinian,  and  those  other 
fine  tyrants  was  the  bloodiest.     Hence  this 
age  is  the  most  dissolute,  because  neerest 
the  conclusion.     And  as  this  is  his  course 
in  the  vniuersall  assaults  of  the  whole  Church, 
so  it  is  the  same  in  his  conflicts  with  euery 
Christian   soule.      Like  a  subtill  orator  he 
reserues  his  strongest  force  till  the  shutting 
vp:  And  therefore  miserable  is  the  folly  of 
those    men   who    deferre    their    repentance 
till  then ;   when  their  onset   shall  be  most 
sharpe,  and  they  through  paine  of  body,  and 
perplexednesse  of  minde,  shall  be  least  able 
to  resist.     Those   that   haue   long  fumisht 
them-selues   with   spirituall   munition,  finde 
worke   enough   in   this   extreame   bnmt  of 
tentation:    how  then   should   the   carelesse 
man,  that  with  the  helpe  of  all  opportunities 
1  A  B  E.     Than  C. 


AND  VOWS 


could  not  finde  grace  to  repent,  hope  to 
atchieue  1  it  at  the  last  gaspe,  against  greater 
force,  with  lesse  meanes,  more  distraction, 
no  leasure?  Wise  Princes  vse  to  prepare 
tenne  yeares  before  for  a  Field  of  one  day : 
I  will  euery  day  lay  vp  somewhat  for  my 
last.  If  I  winne  that  skirmish,  I  haue 
enough.  The  first  and  second  blow  begin 
the  battel! :  but  the  last  only  wins  it. 

LXXXII 

T  OBSERUE  three  seasons 2  wherein  a 
wise  man  differs  not  from  a  foole;  In 
his  infancy,  in  sleepe,  and  in  silence:  For 
in  the  two  former  we  are  all  fooles;  and  in 
silence  all  are  wise.  In  the  two  former  yet, 
there  may  be  concealement  of  folly;  but  the 
tongue  is  a  blab :  there  cannot  be  any  kind 
of  folly,  either  simple,  or  wicked,  in  the 
heart,  but  the  tongue  will  bewray  it.  He 
cannot  be  wise  that  speaks  much,  or  without 
sense,  or  out  of  season ;  nor  he  knowne  for 
a  foole  that  sayes  nothing.  It  is  a  great 
miserie,  to  be  a  foole :  but  this  is  yet  greater, 
that  a  man  cannot  be  a  foole  but  he  must 
shew  it.  It  were  well  for  such  a  one,  if  he 
could  be  taught  to  keepe  close  his  foolish- 
nesse:  but  then  there  should  be  no  fooles. 
I  haue  heard  some  (which  haue  scorned  the 

^  B  E  G.  1  Reasons  F. 


179 


III 


i8o 


III 


MEDITATIONS 


opinion  of  folly  in  themselues)  for  a  speech 
wherein  they  haue  hoped  to  shew  most  wit, 
censured  of  folly,  by  him  that  hath  thought 
himselfe  wiser :  and  another,  hearing:  his 
sentence  again,  hath  condemned  him  for 
want  of  wit  in  censuring.  Surely,  he  is  not 
a  foole  that  hath  vnwise  thoughts,  but  he 
that  vtters  them.  Enen  concealed  folly  is 
wisedome :  and  sometimes  wisedome  vttered, 
is  folly.  While  others  care  how  to  speake, 
my  care  shall  be  how  to  hold  my  peace. 


LXXXIII 

A  WORKE  is  then  onely  good  and  accept- 
able,  when  the  action,  meaning  and 
manner  are  all  good :  For,  to  doe  good  with 
an  ill  meaning  (as  Judas  saluted  Christ  to 
betray  him)  is  so  much  more  sinfull,  by  how 
much  the  action  is  better  ;  which  being  good 
in  the  kind,  is  abused  to  an  ill  purpose :  To 
doe  ill  in  a  good  meaning  (as  Vzza  in  staying 
the  Arke)  is  so  much  amisse,  that  the  good 
intention  cannot  beare  out  the  vnlawfull  act : 
which  although  it  may  seeme  some  excuse, 
why  it  should  not  be  so  ill,  yet  is  no  warrant 
to  iustifie  it.  To  meane  well  and  doe  a  good 
action,  in  an  ill  manner  (as  the  Pharisee  made 
a  good  prayer,  but  arrogantly)  is  so  offensiue, 
that  the  euill  manner  depraueth  both  the 
other.     So  a  thing  may  be  euill  vpon  one 


AND  VOWS 


circumstance,  it  cannot  be  good  but  vpon 
all.  In  what-euer  business  I  goe  about,  I 
will  enquire,  What  I  doe  for  the  substance, 
How  for  the  manner,  Why  for  the  intention : 
For  the  two  first  I  will  consult  with  God,  for 
the  last  with  my  owne  heart. 


LXXXIIII 

T  CAN  do  nothing  without  a  million  of 
witnesses:  The  conscience  is  as  a  thou- 
sand witnesses;  and  God  is  as  a  thousand 
consciences:  I  will  therefore  so  deale  with 
men,  as  knowing  that  God  sees  me ;  and  so 
with  God,  as  if  the  World  saw  me ;  so  with 
my  selfe,  and  both  of  them,  as  knowing  that 
my  conscience  seeth  me :  and  so  with  them 
all,  as  knowing  I  am  alwaies  ouerlooked  by 
my  accuser,  by  my  iudge. 

LXXXV 

gARTHLY  inheritances  are  diuided  oft 
times  with  much  inequalitie :  The  priui- 
ledge  of  primogeniture  stretcheth  larger  in 
many  places  now,  then  it  did  among  the 
ancient  lewes.  The  yonger  many  times 
serues  the  elder;  and  while  the  eldest 
aboundeth,  all  the  later  issue  is  pinched.  In 
heauen  it  is  not  so :  all  the  sons  of  God  are 
heires,  none  vnderlings,  and  not  heires  vnder 


l8i 


III 


Hi 


l82 


III 


MEDITATIONS 


wardship,  and  hope,  but  inheritors;  and  not 
inheritors  of  any  little  pittance  of  land,  but 
of  a  kingdome ;  nor  of  an  earthly  kingdom, 
subiect  to  danger  of  losse,  or  alteration  ;  but 
one  glorious  and  euerlasting.  It  shall  con- 
tent me  here,  that  hauing  right  to  all  things, 
yet  I  haue  possession  of  nothing  but  sorrow. 
Since  I  shall  haue  possession  aboue,  of  all 
that,  whereto  I  haue  right  below,  I  will  serue 
willingly,  that  I  may  raigne  ;  serue  for  a 
while,  that  I  may  raigne  for  ^uer. 

LXXXVI 

PVEN  the  best  things  ill  vsed,  become 
euils;  and  contrarily,  the  worst  things 
vsed  well,  proue  good  :  A  good  tongue  vsed 
to  deceit ;  a  good  wit,  vsed  to  defend  errour  ; 
a  strong  arme,  to  murder ;  authoritie,  to 
oppresse ;  a  good  profession,  to  dissemble ; 
are  all  euill :  Yea,  Gods  owne  word  ^  is  the 
sword  of  the  spirit ;  which  if  it  kil  not  our 
vices,  kils  our  soules.  Contrariwise  {as 
poysons  are  vsed  to  wholesome  medicine) 
afflictions  and  sins,  by  a  good  vse  proue  so 
gfainefull,  as  nothing  more.  Wordes  are  as 
they  are  taken:  and  things  are  as  they  are 
vsed.  There  are  euen  cursed  blessings:  O 
Lord  rather  giue  me  no  fauours,  than  not 
grace  to  vse  them.     If  I  want  them,  thou 

1  Worde  ABE.     Woorde  C. 


AND  VOWS 


requirest  not  what  thou  doest  not  giue :  But 
if  I  haue  them,  and  want  their  vse;  thy 
mercie  prooues  my  iudgement. 


LXXXVI  I 

TV/TAN  is  the  best  of  all  these  inferiour 
creatures;  yet  lines  in  more  sorrow 
and  discontentment,  than  the  worst  of  them : 
whiles  that  reason  wherein  he  excels  them, 
and  by  which  he  might  make  aduantage  of 
his  life,  he  abuseth  to  a  suspicious  distrust. 
How  many  hast  thou  found  of  the  fowles  of 
the  ayre,  lying  dead  in  the  way  for  want  of 
prouision  ?  They  eate  and  rest,  and  sing,  and 
want  nothing.  Man  which  hath  farre  better 
mesmes  to  liue  comfortably,  toyleth  and 
careth,  and  wanteth ;  whom  yet  his  reason 
alone  might  teach,  that  he  which  careth  for 
these  lower  creatures  made  only  for  man, 
will  much  more  prouide  for  man  to  whose 
vse  they  were  made.  There  is  an  holy  czire- 
lesnesse ;  free  from  idlenes,  free  from  dis- 
trust. In  these  earthly  things,  I  will  so 
depend  on  my  Maker,  that  my  trust  in  him 
may  not  exclude  my  labour;  and  yet  so 
labour  (vpon  my  confidence  on  him)  as  my 
indeauour  may  be  void  of  perplexitie. 


183 


III 


I 


• 


3SBg 


184 
III 


MEDITATIONS 


LXXXVIII 

T^HE  precepts,  and  practice  of  those  with 
whom  we  liue,  auaile  much  on  either 
part.  For  a  man  not  to  be  ill  where  he  hath 
no  prouocations  to  euill,  is  lesse  commendable : 
but  for  a  man  to  liue  continently  in  Asia  (as  he 
said)  where  he  sees  nothing  but  allurements  to 
vncleannesse  ;  for  Lot  to  be  a  good  man  in  the 
midst  of  Sodome;  to  be  abstemious  in 
Germany,  and  in  Italy  chaste ;  this  is  truely 
praise-worthie.  To  sequester  our  selues  from 
the  company  of  the  World,  that  we  may 
depart  from  their  vices,  proceeds  from  a  base 
and  distrusting  mind  :  as  if  we  would  so  force 
goodnesse  vpon  our  selues,  that  therefore  only 
we  would  be  good,  because  we  cannot  be  ill. 
But  for  a  man  so  to  be  personally,  and  locally 
in  the  throng  of  the  World,  as  to  withdraw 
his  affections  from  it,  to  vse  it,  and  yet  to 
contemne  it  at  once,  to  compell  it  to  his 
seruice  without  any  infection,  becomes  well 
the  noble  courage  of  a  Christian.  The  World 
shall  be  mine,  I  will  not  be  his ;  and  yet  so 
mine,  that  his  euill  shall '  be  still  his  owne. 

»  ShoU  F. 


AND  VOWS 


LXXXIX 

TJ  E  that  liues  in  God,  cannot  be  weary  of 
his  life,  because  he  euer  findes  both 
somewhat  to  doe,  and  somewhat  to  solace 
himselfe  with  ;  cannot  bee  ouer  loath  to  part 
with  it,  because  he  shall  enter  into  a  neerer 
life  and  societie  with  that  God  in  whom  hee 
delighteth;  Whereas  he  that  liues  without 
him,  liues  many  times  vncomfortably  here, 
because  partly  he  knowes  not  any  cause  of  ioy 
in  himselfe ;  and  partly  he  findes  not  any 
worthy  employment  to  employ  himselfe 
withall;  Dies  miserably,  because  he  either 
knowes  not  whither  he  goes,  or  knowes  hee 
goes  to  torment.  There  is  no  true  life,  but  the 
life  of  faith.  O  Lord,  let  me  liue  out  of  the 
World  with  thee  (if  thou  wilt)  but  let  me  not 
liue  in  the  World  without  thee. 


XC 


O I N  N  E  is  both  euiU  in  it  selfe,  and  the  effect 
of  a  former  euill,  and  the  cause  of  sinne 
following ;  a  cause  of  punishment,  and  lastly  a 
punishment  it  selfe.  It  is  damnable  iniquitie 
in  man,  to  multiply  one  sinne  vpon  another ; 
but  to  punish  one  sinne  by  another,  in  God  is 
a  iudgement  both  most  iust,  and  most  fearefuU : 
So  as  all  the  storehouse  of  God  hath  not  a 


185 


III 


i 


n 


i86 


III 


MEDITATIONS 


g:reater  vengeance :  with  other  punishments 
the  bodie  smarteth,  the  soule  with  this.  I 
care  not  how  God  offends  me  with  punish- 
ments, so  he  punish  me  not  with  offending 
him. 

XCI 

T  HAUE  seene  some  afflict  their  bodies  with 
wilfull  famine,  and  scourges  of  their  owne 
making ;  God  spares  me  that  labour  ;  For  he 
whippes  mee  daily  with  the  scourge  of  a 
weake  body ;  and  sometimes  with  ill  tongues. 
He  holds  me  short  many  times  of  the  feeling 
of  his  comfortable  presence,  which  is  in  truth 
so  much  more  miserable  an  hunger,  then  that 
of  the  bodie,  by  how  much  the  soule  is  more 
tender,  and  the  food  denyed  more  excellent. 
He  is  my  Father  ;  infinitely  wise  to  proportion 
out  my  correction  according  to  my  estate ; 
and  infinitely  louing  in  fitting  me  with  a  due 
measure.  He  is  a  presumptuous  child  that 
will  make  choice  of  his  owne  rod.  Let  me 
leame  to  make  a  right  vse  of  his  corrections, 
and  I  shall  not  neede  to  correct  my  selfe. 
And  if  it  should  please  God  to  remit  his  hand 
a  little  ;  I  will  goueme  my  body,  as  a  master, 
not  iTS  a  tyrant. 


AND  VOWS 


XCII 

TF  God  had  not  said,  Blessed  arc  those 
that  hunger;  I  know  not  what  could 
keepe  weake  Christians  from  sinking  in 
despaire:  Many  times  all  I  can  doe,  is  to 
finde  and  complaine  that  I  want  him,  £md 
wish  to  recouer  him:  Now  this  is  my  stay, 
that  he  in  mercy  esteemes  vs  not  onely  by 
bauing,  but  by  desiring  also ;  and  after  a  sort 
accounts  vs  to  haue  that  which  we  want, 
and  desire  to  haue  :  and  my  soule  assuming, 
tels  me  I  doe  vnfainedly  wish  him,  and  long 
after  that  grace  I  misse.  Let  me  desire  still 
more,  and  I  know  I  shall  not  desire  alwaies. 
There  was  neuer  soule  miscarried  with  long- 
ing after  grace.  O  blessed  hunger  that  ends 
alwaies  in  fulnesse  I  I  am  sorry  that  I  can  but 
hunger ;  £md  yet  I  would  not  be  full ;  for  the 
blessing  is  promist  to  the  hungry:  Giue  me 
more.  Lord,  but  so  as  I  may  hunger  more. 
Let  me  hunger  more,  and  I  know  I  shall  be 
satisfied. 

XCIII 

T^HERE   is   more  in  the  Christian   than 

thou  seest.     For  he  is  both  an  entire 

body  of  himselfe,  and   hee  is  a  limme^  of 

1  A  B  C  E.    Lim  K. 


187 


III 


'J  r 


If 


"i 


1.1' 


u 


Hi 


I88 


III 


James 
i.  17. 


MEDITATIONS 


another  more  excellent;  euen  that  glorious 
mysticall  body  of  his  Sauiour;  to  whom  he 
is  so  vnited,  that  the  actions  of  either  are 
reciprocally  referred  to  each  other.    For,  on 
the  one  side,  the  Christian  lines  in  Christ, 
dies  in  Christ;   in   Christ   fulfils   the    Law, 
possesseth  heauen:   on  the  other,  Christ  is 
persecuted  by  Paul  in  his  members,  and  is 
persecuted   in    Paul   afterwards   by  others: 
he  suffers  in  vs,  hee  hues  in  vs,  hee  workes 
in  and  by  vs:  So  thou  canst  not  doe  either 
good  or  harme  to  a  Christian,  but  thou  doest 
it  to  his  Redeemer :  to  whom  he  is  inuisibly 
vnited.    Thou  seest  him  as  a  man,  and  there- 
fore worthy  of  fauour  for  humanities  sake: 
Thou  seest  him  not  as  a  Christian,  worthy  of 
honour  for  his  secret  and  yet  true  vnion  with 
our  Sauiour.     I  will  loue  euery  Christian,  for 
that  I  see ;  honor  him,  for  that  I  shal  see. 

XCIIII 

LJELL  it  selfe  is  scarce  a  more  obscure 
dungeon  in  comparison  of  the  earth, 
then  earth  is  in  respect  of  heauen.  Heere, 
the  most  see  nothing,  and  the  best  see  little ; 
Heere,  halfe  our  life  is  night ;  and  our  very 
day  is  darkenesse,  in  respect  of  God.  The 
true  light  of  the  Worid,  and  the  Father  of 
lights  dwelleth  aboue :  There  is  the  light  of 
knowledge  to  informe  vs,  and  the  light  of 


AND  VOWS 


ioy  to  comfort  vs;  without  all  change  of 
darknesse.  There  was  neuer  any  captiue 
loued  his  dungeon,  and  complained  when  he 
must  be  brought  out  to  light,  and  libertie: 
Whence  then  is  this  naturall  madnesse  in 
vs  men,  that  wee  delight  so  much  in  this 
vncleane,  noysome,  darke  and  comfortlesse 
prison  of  earth  ?  and  thinke  not  of  our  release 
to  that  lightsome  and  glorious  Paradise 
aboue  vs,  without  griefe  and  repining  ?  We 
are  sure  that  we  are  not  perfectly  well  heere : 
If  we  could  be  as  sure  that  we  should  be 
better  aboue,  we  would  not  feare  changing. 
Certainely  our  sense  tels  vs,  wee  haue  some 
pleasure  heere ;  and  we  haue  not  faith  to 
assure  vs  of  more  pleasure  aboue :  and  hence 
we  settle  our  selues  to  the  present,  with 
neglect  of  the  future,  though  infinitely  more 
excellent:  The  heart  followes  the  eyes:  and 
vnknown  good  is  vncared  for.  O  Lord,  doe 
thou  breake  through  this  darkenesse  of  ig- 
norance, and  faithlesnesse,  wherewith  I  am 
compassed.  Let  me  but  see  my  heauen,  and 
I  know  I  shall  desire  it. 


xcv 

T^O  be  carried  away  with  an  affectation  of 

fame,  is  so  vaine,  and  absurd,  that  I 

wonder  it  can  be  incident  to  any  wise  man. 

For  what  a  mole-hill  of  earth  is  it,  to  which 


189 


III 


i^j 


\  • 


190 


III 


MEDITATIONS 


his  name  can  extend,  when  it  is  furthest 
caried  by  the  wings  of  report?  And  how 
short  a  while  doth  it  continue  where  it  is  once 
spread?  Time  (the  deuourer  of  his  owne 
brood)  consumes  both  vs  and  our  memories ; 
not  brasse,  nor  marble  can  beare  age.  How 
many  flattering  Poets  haue  promised  immor- 
tality of  name  to  their  Princes,  who  now 
together  are  buried  long  since  in  forgetful- 
nesse!  Those  names  and  actions,  that  are 
once  on  the  file  of  Heauen,  are  past  the 
danger  of  defacing.  I  will  not  care  whether 
I  be  knowne,  or  remembred,  or  forgotten 
amongst  men,  if  my  name  and  good  actions 
may  liue  with  God  in  the  records  of  Eternity. 


XCV* 

T^HERE  is  no  man,  nor  no  place,  free  from 
Spirits,  although  they  testifie  their  pre- 
sence by  visible  effects  but  in  few.  Euery 
man  is  an  host  to  entertaine  Angels,  though 
not  in  visible  shapes  as  Abreiham  and  Lot. 
The  euill  ones  doe  nothing  but  prouoke  vs 
to  sinne,  and  plot  mischiefe  against  vs;  by 
casting  into  our  way  dangerous  obiects,  by 
suggesting  sinfull  motions  to  our  mindes, 
stirring  vp  enemies  against  vs  amongst  men, 
by  frighting  vs  with  terrors  in  our  selues,  by 

XCV*      Edition  G  reads  XCV.     See  note. 


AND  VOWS 


accusing  vs  to  God.  On  the  contrarie.  The 
good  Angels  are  euer  remoouing  our  hind- 
rances from  good,  and  our  occasions  of  euill ; 
mitigating  our  tentations  ;  helping  vs  against 
our  enemies ;  deliuering  vs  from  dangers ; 
comforting  vs  in  sorrowes ;  furthering  our 
good  purposes  ;  and  at  last  carrying  vp  our 
soules  to  heauen.  It  would  affright  a  weake 
Christian  that  knowes  the  power  and  malice 
of  wicked  spirits,  to  consider  their  presence, 
and  number;  but  when  with  the  eyes  of 
Elishaes  seruant,  he  sees  those  on  his  side 
as  present,  as  diligent,  more  powerfuU,  he 
cannot  but  take  heart  againe :  Especially  if 
he  consider,  that  neither  of  them  is  without 
God,  limiting  the  one  the  bounds  of  their 
tentation,  du-ecting  the  other  in  the  safegard 
of  his  children.  Whereupon  it  is  come  to 
passe,  that  though  there  be  many  legions  of 
diuels,  and  euery  one  more  strong  then  many 
legions  of  men,  and  more  malicious  then 
strong,  yet  the  little  flock  of  Gods  Church 
liueth  and  prospereth.  I  haue  euer  with  me 
inuisible  friends,  and  enemies.  The  con- 
sideration of  mine  enemies  shall  keepe  me 
from  securitie,  and  make  me  fearefull  of  doing 
ought  to  aduantage  them.  The  considera- 
tion of  my  spirituall  friends  shall  comfort  me 
against  the  terrour  of  the  other ;  shall  remedy 
my  solitarinesse ;  shall  make  me  warie  of 
doing  ought  indecently ;  greeuing  me  rather, 


191 


III 


{ 


i      M- 


i  ? 


{ 


192 


III 


MEDITATIONS 


that  I  haue  euer  heeretofore  made  them  turne 
away  their  eyes,  for  shame  of  that  whereof 
I  haue  not  beene  ashamed ;  that  I  haue  no 
more  enioyed  their  societie ;  that  I  haue 
beene  no  more  affected  with  their  presence. 
What  though  I  see  them  not?  I  beleeue 
them.  I  were  no  Christian,  if  my  faith  were 
not  as  sure  as  my  sense. 


XCVI 

TPHERE  is  no  word  or  action,  but  may 
be  taken  with  two  hands,  either  with 
the  right  hand  of  charitable  construction,  or 
the  sinister  interpretation  of  malice,  and 
suspicion:  and  all  things  doe  so  succeed, 
as  they  are  taken.  I  haue  noted,  euill  actions 
well  taken,  passe  currant  ^  for  either  in- 
different, or  commendable :  Contrarily,  a 
good  speech  or  action  ill  taken,  scarce 
allowed  for  indifferent ;  an  indifferent  one, 
censured  for  euill ;  an  euill  one,  for  notorious : 
So  fauour  makes  vertues  of  vices ;  and  sus- 
picion makes  vertues,  faults;  and  faults, 
crimes.  Of  the  two,  I  had  rather  my  right 
hand  should  offend :  It  is  alwaies  safer  offend- 
ing on  the  better  part.  To  construe  an  euill 
act  well,  is  but  a  pleasing  and  profitable 
deceit  of  my  selfe :  But  to  misconstrue  a  good 
thing,  is  a  treble  ^  wrong ;  to  my  selfe,  the 

1  B  F  K.  «  Trebble  F. 


AND  VOWS 


action,  the  author.  If  no  good  sense  can 
be  made  of  a  deede,  or  speech,  let  the  blame 
light  vpon  the  author :  If  a  good  interpreta- 
tion may  be  giuen  and  I  chuse  a  worse,  let 
me  be  as  much  censured  of  others,  as  that 
misconceit  is  punishment  to  my  selfe. 


XCVI  I 

T  KNOW  not  how  it  comes  to  passe,  that 
the  minde  of  man  doth  naturally  both 
ouer-prize  his  owne,  in  comparison  of  others ; 
and  yet  contemne   and   neglect  his  owne, 
in   comparison   of  what   hee   wants.     The 
remedie  of  this  later  euill  is,  to  compare  the 
good  things  we  haue,  with  the  euils  which 
wee  haue  not,  and  others  grone  ^  vnder.    Thou 
art  in  health,  and  regardest  it  not ;  Looke  on 
the  miserie  of  those,  which  on  their  Bed  of 
Sicknesse,  through  extremitie  of  paine  and 
anguish,  intreat  Death  to  release  them.   Thou 
hast   cleare   eye-sight,  sound   lims,2  vse  of 
reason;  and  passest  these  ouer  with  slight 
respect ;  Thinke  how  many  there  are,  which 
in  their  vncomfortable  Blindnesse,  would  giue 
all  the  World  for  but  one  glimpse  of  Light ; 
how  many,  that  deformedly  crawle   on   all 
foure,  after  the  manner  of  the  most  lothsome 
Creatures ;  how  many,  that  in  mad  Phrensies 


1  B  E  F  K. 


2  Lims  B  E  F.    Limbs  K. 


193 


III 


^Y 


N 


J 


194 


III 


MEDITATIONS 


are  worse  than  brutish,  worse  than  dead: 
Thus  thou  mightest  be,  and  art  not.  If  I 
be  not  happie  for  the  good  that  I  haue,  I 
am  yet  happie  for  the  euils  that  I  might  haue 
had,  and  haue  escaped ;  I  haue  deserued  the 
greatest  euill;  euery  euill  that  I  misse,  is 
a  new  mercie. 

XCVIII 

"pARTH,  which  is  the  basest  Element,  is 
*^    both  our  Mother  that  brought  vs  forth, i 
our   Stage   that   beares   vs   aliue,  and   our 
Graue  wherein   at   last  we    are   mtombed ; 
giuing  to  vs  both  our  Originall,  our  Harbour, 
our  Sepulchre :  Shee  hath  yeelded  her  Backe, 
to  beare  thousands  of  generations;   and  at 
last  opened  her  Wombe,  to  receiue  them: 
so  swallowing  them  vp,  that  shee  still  both 
beareth   more,    and    lookes   for   more;   not 
bewraying  any  change    in  her  selfe,  while 
shee  so  oft  hath  changed  her  Broode  and 
her  Burden.      It   is  a  wonder  we    can   be 
proud  of  our  Parentage,  or  of  our  selues, 
while   wee    see    both    the    basenesse    and 
stability  of  the  Earth,  whence  wee  came. 
What   difference    is   there?      Liuing    Earth 
treads  vpon  the  dead  Earth;    which  after- 
wards descends  into  the  Graue,  as   sense- 
lesse  and  dead,  as  the  Earth  that  receiues  it. 
1  Foorth  A  B  C  E. 


AND  VOWS 


Not  many  are  proud  of  their  Soules;  and 
none  but  Fooles  can  be  proud  of  their  Bodies. 
While  we  walke  and  looke  vpon  the  Earth, 
wee  cannot  but  acknowledge  sensible  ad- 
monitions of  humilitie;  and  while  wee  re- 
member them,  wee  cannot  forget  our  selues. 
It  is  a  Mother-like  fauour  of  the  Earth,  that 
shee  beares  and  nourishes  me,  and  at  the 
last  entertaines  my  dead  Carkasse :  but  it  is 
a  greater  pleasure,  that  shee  teacheth  me  my 
vUenesse  hy  her  owne ;  and  sends  mee  to 
Heauen,  for  what  shee  wants. 


XCIX 

'pHE  wicked    man    carrieth  euery  day  a 
Brand  to  his  Hell,  tiU  his  heape  bee 
come  to  the  height :  then  he  ceaseth  sinning, 
and  begins  his  torment ;    whereas   the    re- 
pentant, in  euery  fit  of  holy  sorrow,  carries 
away  a  whole  faggot  from  the  flame,  and 
quencheth  the  Coales  that  remaine,  with  his 
teares.    There  is  no  torment  for  the  penitent ; 
no   redemption    for  the    obstinate.     Safetie 
consisteth  not  in  not  sinning,  but  in  repent- 
ing :  neyther  is  it  sinne  that  condemnes ;  but 
impenitence.    O  Lord,  I  cannot  be  righteous ; 
let  me  be  repentant. 


195 


III 


ifj 


I 


i 


tV 


Ill 


THE    estate   of    Heauenly   and    Earthly 
things  is  plainly  represented  to  vs  by 
the    two    Lights    of    Heauen,    which    are 
appointed  to  rule  the  Night  and  the  Day. 
Earthly  things  are  rightly  resembled,  by  the 
Moone :  which  being  neerest  to  the  Region 
of  Mortalitie,  is  euer  in  changes,  and  neuer 
lookes  vpon  vs  twice  ^  with  the  same  face ; 
and  when  it  is  at  the  full,  is  blemished  with 
some  darke  blots,  not  capable  of  any  illumina- 
tion.    Heauenly  things  are  figured  by  the 
Sunne;  whose  great  and  glorious  Light  is 
both  naturall  to  it  selfe,  and  euer  constant. 
That  other  fickle   and  dimme   Starre  is  fit 
enough  for  the   Night  of  Miserie,  wherein 
we  hue  here  belowe.     And  this  firme  and 
beautifull  Light  is  but  good  enough  for  that 
day  of  glory,  which  the  Saints  liue  in.    If  it 
be  good  lining  here,  where  our  sorrowes  are 
changed  with  ioyes ;  what  is  it  to  liue  aboue, 
where  our  ioyes  change  not  ?    I  cannot  looke 
vpon  the  Body  of  the   Sunne;   and  yet   I 
cannot  see  at  aU  without  the  Light  of  it. 
I   cannot   behold  the   glory  of  thy  Saints, 

0  Lord ;  yet  without  the  knowledge  of  it, 

1  am  blinde.    If  thy  Creature  be  so  glorious 


1  Twise  ABC. 


AND  VOWS 


to  vs  here  belowe;  how  glorious  shall  thy 
selfe  be  to  vs,  when  wee  are  aboue  this 
Sunne  ?  This  Sunne  shall  not  shine  vpward, 
where  thy  Glory  shineth ;  the  greater  Light 
extinguisheth  the  lesser.  O  thou  Sunne  of 
Righteousnesse  (which  shalt  only  shine  to 
me,  when  I  am  glorified),  doe  thou  heate, 
enlighten,  comfort  me  with  the  beames  of 
thy  presence,  till  I  be  glorified.    Amen. 


197 


III 


Mai.  iv.  2, 


FINIS. 


/ 


.V 


* 


NOTES 


199 


NOTES 


FIRST  CENTURY 

Dedication,  Halstead,  'now  Hawstead.' 
WYNTER.  The  spelling  of  the  time  of 
Hall  has  been  since  restored. 
1.  Wesley's  version  of  this  runs  as  follows  :— 
♦  InMeditation,  those, who  begin  heavenly 
Thoughts,  and  prosecute  them  not,  are  like 
those  that  kindle  a  Fire  under  green  Wood, 
and  leave  it,  as  soon  as  it  begins  to  flame. 
When  I  set  myself  to  meditate,  I  will  not 
give  over,  'till  I  come  to  an  Issue.  It  hath 
been  said  by  some,  that  the  Beginning  is 
as  much  as  the  Middle;  yea,  more:  But 
I  say,  the  Ending  is  more  than  the  Be- 
ginning.' 

Leese.  Cf.  Hairs  Heaven  upon  Bartb,  §  x, 
'  Their  praise  of  gessing  wittily  they  shall 
not  leese ' ;  also  in  the  Satires  IV.  i. 

•  Why  shouldst  thou  leese  the  pleasure 
of  thy  prime?* 

The  beginning.  Hall  may  have  read 
this  in  the  Aptiorismos  of  Antonio  Perez, 
of  which  an  edition  had  appeared  at  Paris 
in  this  year  1605.  Number  184  reads,  '  Por 
comenjar  las  obras  no  ay  gloria,  ni  pre- 
mie :    A    la    duration,    y    fin    se    deue ' 


1')^ 


MEDITATIONS  AND  VOWS 

{ApboHsmos  de  las  cartas  espaaolas, 
y  latiaas  de  Aat.  PertM.  Paris,  n.d. 
8').  Goethe  uses  the  same  thought. 
6.  Champion.  The  Bishops'  Bible,  together 
with  present  Prayer  Book  version,  reads 
•  as  a  Giant  to  run  his  course.'  The 
Authorised  Version  reads  '  as  a  strong  man 
to  run  a  race';  the  Revised  Version,  'as 
a  strong  man  to  run  his  course.'  The 
Vulgate  reading  is  •  Ut  gigas.'  It  is  in- 
teresting  to  find  the  bishop,  in  this 
sentence,  quoting  Sternhold  :— 

And  as  a  valiant  Champion 

who  for  to  get  a  prize. 
With  ioy  doth  haste  to  take  in  hand 

some  noble  enterprise. 

And  all  the  skie  from  end  to  end, 

he  compasseth  about ; 
Nothing  can  hide  it  from  his  heate, 

but  he  ^11  find  it  out. 

Blastrlng.  This  appears  to  be  the  re- 
cognised form  of  the  participle.  Cf. 
Mingring'  (II.  85,  III.  64),  'entring'  (III. 
74),  •lowring'(I.37). 

Cf.  also  •  lingreth '  (III.  48),  and  •  watrish ' 
(II.  78). 

14.  Cf.  III.  aa. 

16.  V/o/en#= preternatural.  Cf.  Cudworth's  la- 
tellectual  System,  preface  p.  ii. :  'This 
may  be  called  the  Divine  Fate  Morall'  (as 
the  other  Violent).  Dante  Inferao,  xi.  a8  ff., 
especially  48-50.  Violenter  is  the  medixval 
equivalent  of  /3iato«  in  the  sense  of  napa 
4>vaiv.  See  Aristotle,  NIc.  Etb.  I.  v.  ad 
finem,  with  the  mediaeval  versions  given 
in  editions  of  Thomas  Aquinas. 

ao.  Cf.  Goldsmith.  '  It  was  my  constant  rule  in 
life  never  to  avoid  the  conversation  of  any 
man  who  seemed  to  desire  it;  for  if  good. 


I  might  profit  by  his  instructions  ;  if  bad, 
he  might  be  assisted  by  mine.' — The  Vicar 
ot  Wakefield,  Chap.  xxv.  par.  6. 
26.  The  Heathen  man.    Twi'  Trovtav  7m\ov<nv  rifilv 

■navra    t     ayaBa.    oJ.    Beoi.       Epicharmus,     in 

Xenophon  Memorabilia,  II.  i.  ao. 

'  Nil  sine  magno 
Vita  labore  dedit  mortalibus.' 

Horace,  Sat.  I.  ix.  59. 

'  The  gods  sell  all  the  goods  they  give  us,' 
Montaigne  Essals  II.  ao(Florio's  transla- 
tion). 'Jove  for  our  labour  all  things  sells 
us,'  and  •  Nothing  comes  free-cost  here ; 
Jove  will  not  let  his  gifts  go  from  him,  if 
not  bought  with  sweat.'— Herrick.  'It  is 
an  ancient  saying,  that  labour  is  the  price 
which  the  gods  have  set  upon  everything 
valuable.'— Sir  Joshua  Reynolds's  '  Last 
Discourse'  (Works,  ed.  1809,  ii.  215).  I 
owe  these  references  to  a  letter,  addressed 
by  Mr.  C.  P.  Phinn  of  Watford,  to  the 
Times  of  5th  February  1900.  *  Dii  labori- 
bus  omnia  vendunt '  was  quoted  in  the 
Athenasum  of  February  24  of  the  same 
year. 

Cf.  also  Hesiod.     T^s  S' aperfj^  ISpSira  6eoi 

irpondpoieev  e&r]Kav  {Works  and  Days,  289). 
ag-  Traduced.       Cf.     'Tradux,'     and     Hall's 
Satires  IV.  iii. 

*  But  else,  look  how  their  virtue  was 

their  owne. 
Not  capable  of  propagation.* 

/  will  account  nothing, 

*At  genus  et  proavos  et  quod  non 

fecimus  ipsi 
Vix  ea  nostra  voco.' 

Ovid,  Metamorphoses. 


I 


,! 


I 


)! 


|s 


n 


I  III 


202 


I 


MEDITATIONS  AND  VOWS 


49 


3a.  Cf.  ♦  What  I  spent,  I  had. 
What  I  saved,  I  lost. 
What  I  gave,  I  have.* 
Readers  will  not  require  directing  to  Mr. 
G.F.  Watts' picture,  now  in  the   National 
Gallery,  No.  1638,  painted  in  1892,  after  a 
conversation  with  Carmen  Sylva,  Queen 
of  Roumania. 
4a.  The  Skirt.     Hall  must  have  recognised  the 
fact   that    this    allusion    was    more   than 
usually    recondite,    for    he    gives    in    the 
second  edition  the  reference  in  the  margin. 
47.  Uacapable.  Usedagain  I.94.  Cf.'Unpartial' 
(I.64),'unpartially'(III.9)/un''ecoverable' 
(1 .  94), '  unrecoverably ' (1 1 1 .  48).  Cf.  Milton's 
Nativity,    '  unexpressive,    unsufferable ' ; 
and    Burton's  Aaatomy  of  Melanclioly, 
uncapable,  unconstant,  unconstancy,  un- 
decent,  undiscreet,  unpossible,  unperfect. 
Upon    the    Court    of    Requests,    see    I.    S. 
Leadam's  Select  Cases  in  the  Court  of 
Requests,      A.D.      1497-1569      (Selden 
Society's  Publications,  vol.  xii.).    London, 
1898.    4°. 
Pralt  la  autumn.    '  Non  videbit  autumnus 
rami  fructus  cuius  flores  ver  non  vidit.' 
Inscription    in    a    volume    in    St.   John's 
College  Library,  Cambridge,  written    by 
Nicolas  Saunderson  in  1577. 

55.  •  Animamque  in  vulnere  ponit.' 

56.  Plato,  Pliasdo,  67  E. 

6a.  Huadretb.     Cf.  IL  19,  "L  xo,  and   Hall's 
Satires  IV.  iv.  6. 

•  Or  hundreth  scalps  which  Thames 
still  overflowes.* 

64.  Black  and  White.    IvyKpiriKov  And  B^oKpiriKov. 
Plato,    Timseus,  67  E.     Aristotle,  Meta- 
physics  I.  7,  xo57b  8  ff.    Topics,  A.  15, 107^, 
39,  etc. 
Unpartlal.    Cf.  note  on  I.  47. 


54 


ill 


7I' 


74- 
79- 


NOTES 


96. 


Some  kind  of  mouse.  Cf.  Aristotle,  n-epl  rd 
^«o  io-Topiwi'Z,  cap.  37,  p.  580,  b.  II,  quoted  in 
Aldrovandus  De  quadrupedibus  digitatis, 
Bononiae,  1637,  F°. 

Walke.    Cf.  Stevenson,  '  Ordered  South.' 

English  Jet.  Query  lime?  Hall  was  pos- 
sibly thinking  of  the  black  limestone  which 
is  peculiar  to  England.  Jet  is  also  found 
in  the  liniestone  at  Whitby.  Cf.  Nicols, 
Lapidary,  C.  LXXXII.  p.  333. 

Cf.  I.  4. 


203 


I 


l> 


SECOND  CENTURY 

4.  The  Elephant.  Cf.  ^lian  and  Simocatta 
quoted  in  Aldrovandus  De  quadrupedibus 
aoiidlpedibus,  Bononiae,  1616,  F%  p.  454  G. 

13.  Ebber,  i.e.  shallow.  This  is  the  locus 
classicus  for  the  use  of  this  word,  quoted 
in  Halliwell's  Dictionary  of  Archaic  and 
Provincial  Terms. 

25.  Cf.  Preface,  p.  xiii,  last  three  lines. 

38.  August iaes  friend Nebridius.  '  While  read- 
ing this  letter  of  yours  over  and  over  again, 
and  pondering  its  contents  so  far  as  my 
limited  time  permitted,  memory  recalled 
to  me  my  friend,  who,  while  he  was  a 
most  diligent  and  eager  student  of  difficult 
problems,  especially  in  the  department  of 
Christian  doctrine,  had  an  extreme  aver- 
sion to  the  giving  of  a  short  answer  to  a 
great  question.  If  any  one  insisted  upon 
this,  he  was  exceedingly  displeased ;  and 
if  he  was  not  prevented  by  respect  for  the 
age  or  rank  of  the  person,  he  indignantly 
rebuked  such  a  questioner  by  stern  looks 
and  words;  for  he  considered  him  un- 
worthy to  be  investigating  matters  such 
as  these,  ^vho  did  not  know  how  much 


If 


U 


5 


an 


II 


MEDITATIONS  AND  VOWS 

both  might  be  said  and  behoved  to  be  said 
on  a  subject  of  great  importance.  But 
I  do  not  lose  patience  %vith  you,  as  he  was 
wont  to  do  when  one  asked  for  a  brief 
reply;  for  you  are,  as  I  am,  a  bishop  en- 
grossed >vith  many  cares,  and  therefore 
have  not  leisure  for  reading  any  more  than 
I  have  leisure  for  Nvriting  any  prolix  com- 
munication. He  was  then  a  young  man, 
who  was  not  satisfied  v/ith  short  state- 
ments on  subjects  of  this  kind,  and  being 
then  himself  at  leisure,  addressed  his 
questions  concerning  the  many  topics 
discussed  in  our  conversations  to  one  who 
was  also  at  leisure;  whereas  you,  having 
regard  to  the  circumstances  both  of  your- 
self the  questioner  and  of  me  from  whom 
you  demand  the  reply,  insist  upon  my 
giving  you  a  short  answer  to  the  weighty 
question  which  you  propound.  Well,  I 
shall  do  my  best  to  satisfy  you  ;  the  Lord 
help  me  to  accomplish  w^hat  you  require.' 
Augustine,  Ep.  XCVIII.  To  Boniface, 
§8  (Trans.  J.  G.  Cunningham,  x875)- 

Beholding.    C  f .  1 1 1 .  39. 

The  World  la  a  Stage.  Cf.  *Totus  mun- 
dus  agit  histrionem'  (Johannes  Salis- 
buriensis),  quoted  in  Burton's  Anatomy 
of  Melancholy ,  Preface,  p.  38.  It  was  also 
written  over  the  Globe  Theatre  in  the  time 
of  Shakespeare.  Cf.  ^r Andes  Shakespeare, 
i.  263. 

Lucillaes  taction.  See  Smith's  Diet,  of 
Christian  Biography.  I  have  not  suc- 
ceeded in  identifying  the  reference  in  the 
text. 
69.  Spanish  Proverb.  *  A  muertos,  y  a  ^dos  no 
ay  ami'gos.'  Hall  may  have  seen  this  in 
R.  Percival's  Spanish  Orammar.  London, 
E.  Bollifant.  1599.  4°.  Quoted  in  J .  Howell, 
Lexicon  Tetraglotton.    x66o.    P% 


"9 
30 


S3 


r       ) 


I 


NOTES 


71.  'A  single  groan  is  sufficient  to  confound  the 
world.'— Persian  Proverb.  {Memoirs  of 
Baber,  p.  36.) 

74.  His  own  accuser.    Cf.  Plato,  Sophist,  252  C. 

'AAAa  TO  Ktyofjitvov  oiKoOei^  riiy  noXiixiov  Kai 
evayriov fievov  t\ovTe^  ivrb^  vvo4>9fyy6fieyov  iixrtrep 
TOc  aroirov  EvpuxAca  nepn^fpovre^  del  iroptvovrat,. 

jg.  Heare  lll='K.tLKut^  oLKovet-v.    Cf.  III.68. 
82.  What  herb  or  flower. 

'  Flower  in  the  crannied  wall, 
I  pluck  you  out  of  the  crannies, 
I  hold  you  here,  root  and  all,  in  my  hand , 
Little  flower— but  if  I  could  understand 
What  you  are,  root  and  all,  and  all  in  all, 
I  should  know  what  God  and  man  is.' 

Tennyson. 


86. 
90. 

95. 


Cf.  Ovid,  Metamorphoses,  i.  85,  86;  138-141. 
Here    ended   the    second   Book    in   editions 

A  B. 
♦  Navita  de  ventis,  de  tauris  narrat  arator, 
Enumerat  miles  vulnera,  pastor  oves.' 

Propertlus. 


THIRD  CENTURY 

Dedication.  That  Ood.  'That'  is  a  demon- 
strative pronoun.  The  French  translation 
does  not  contain  the  dedicatory  epistles. 

I.  /l^a/jis<=distinct  from.  Cf.  the  theory  of 
the  stars  in  Aristotle,  Metaphysics  A.  a.d  fin. 

3.  Cf.  Daniel  Hymni,  ii.  204,  quoted  post  66  n. 

5.  Deserue.  This  was  correctly  printed  in  the 
editions  of  1606  and  1607.  The  edition  of 
1616  reads  'discerne,'  but  corrected  it^vith 
the  solitary  erratum,  given  at  the  end  of  the 


205 


II 


}l 


i 


206 


III 


MEDITATIONS  AND  VOWS 

Dedication  of  the  first  book.  The  edition 
of  x63X  reads  'discerne,'  so  that  we  may 
infer  (what  is  only  too  manifest  in  other 
ways)  that  it  was  set  up  carelessly,  and 
reprinted  from  the  text  of  the  edition  of 
1616,  without  revision. 
7.  Accidia.  It  is  worth  while  drawing  atten- 
tion to  a  fine  essay  and  sermon  upon  this 
in  The  Spirit  of  Discipline,  by  the  present 
Bishop  of  Oxford,  Dr.  Paget. 

10.  Cf.  Boswell's  Johnson  (ed.  Birkbeck  Hill) 
V.  67. 

12.  Honour.     Honorarium. 

16.  A  wolfe.     Cf.  *  Homo  homini  lupus.' 

18.  Fowl  bred  of  corrupted  wood.  The  barnacle. 
Cf.  Gerarde's  Herbal,  ed.  1633,  p.  1587, 
where  a  long  account  is  given  with  earlier 
references. 

ao.  Cf.  Plutarch  De  superstit.  3  p.  x66.  'O 
'HpoxAeiTOc  <f>Ti(ri,  toi?  eypiiyopiatv  tva  leal  koivov 
KoafJiov  deal,  Tuf  Be  koi/uko^cVcov  (Kaarrov  ei;  i3(oi/ 

dTro(7Tpc<^€o-eat.'      Cf.    Byv/ater,    Heracliti 
Reliquiae  xcv.    Cf.  I.  14. 
36.  TbeCy nick  tramples.  Cf.  Diogenes,  Laert/us 

xi.   g  36.     naTw  TOf   IIAdrwi^f  rv</>oi/.     Thv  Si 
</>di/ai  (TtfXf  ye  Tv<f)<f  Aidyevef. 

^.  Beholding.    Cf.  II.  ag. 

34.  The  Pisan  Castle.  See  this  figured  in  the 
editions  of  Sebastian  Munster's  Cosmo- 
graphia  in  the  view  of  Jerusalem. 

36.  Honour  and  profit.  Cf.  Aristotle,  Nic.  Bth. 
VIII.  xiv.  2. 

38.  Pismire.    The  Bishop  is  quoting  from  the 

Genevan  version.    The  Aaae.     Hall  mis- 
quotes this. 

39.  Cf.  Burton's  Anatomy,  I.  ii.  2  S  i. 

45.  Proprietie.     '  Property   or   proprietorship.' 

WYNTER. 
58.  Throughfare.    Cf.  Hall's  Satires  VI.  i. 

'As  pure  as  through  fare  channels 
when  it  rains.' 


•I 


NOTES 


64.  French  proverb.     *  Les  maladies  viennent 

a  cheval,  et  s'en   retournent  a  pied'  (J. 
Howell,  Lexicon  Tetraglotton.    1660.    F°). 

65.  Bladders.      Cf.   Shakespeare,  Henry  VIII., 

iii.  2. 

66.  Without  an  example.    Cf.  Daniel,  Hymni 

ii.  204. 


207 


III 


i  > 


O  beata  beatorum 
Martyrum  sollemnia, 

O  devote  recolenda 
Victorum  certamina. 

Digni  dignis  fulgent  signis 
Et  florent  virtutibus. 

Illos  semper  condecenter 
Veneremur  laudibus. 

Fide,  voto,  corde  toto 
Adhaeserunt  domino, 

Et  invicti  sunt  addicti 
Atroci  martyrio. 


Carcerati,  trucidati, 
Tormentorum  genera, 

Igne  laesi,  ferro  caesi, 
Pertulerunt  plurima. 

Dum  sic  torti  cedunt  morti 

Carnis  per  interitum, 
Ut  electi  sunt  adepti 

Beatorum  premium. 

Per  contemptum  mundanorum 

Et  per  bella  fortia 
Meruerunt  angelorum 

Victores  consortia. 

Saec.  xiv.-xv. 


I' 


Cf.  also  III.  ztiote. 


Ill 


i 


. 


66.  Foraace.    Cf.  Hall's  SaHrtM  IV.  iii. 


•  But  yet  if  hap'ly  his  third  fornace  hold, 
Devoteth  all  his  pots  and  pans  to  gold.' 

68.  Cf.  II.  79. 

73.  Cf.  Shakespeare, Of  Ae//o,  i.  1,  and  Brownings 
Dramatic  Idyls  (Second  Series),  preface. 
♦  ♦♦  You  are  sick,  that 's  sure  "—they  say. 
♦'  Sick  of  what  ?"— they  disagree. 
"  'Tis  the  brain  "—thinks  Doctor  A., 
♦•  'Tis  the  heart"— holds  Doctor  B., 
*♦  The  liver— my  life  I'd  lay  I  " 
••The  lungs!"    ••The  lights!  " 

Ah  me! 
So  ignorant  of  man's  whole 
Of  bodily  organs  plain  to  see- 
So  sage  and  certain,  frank  and  free, 
About  what 's  under  lock  and  key- 
Man's  soul.' 

75.  Plutarch,  Pboclon  8  ad  fin. 

76.  To  play  with  the  dish,    *  Mr.  Cecil  says,  "  I 

am  allowed  to  take  up  the  pitcher  to  drink 
and  refresh  myself.  That  is  the  proper 
use  of  the  pitcher.  But  when  I  begin  to 
admire  the  pitcher  and  to  say.  What  a 
beautiful  pitcher  this  is,  I  find  that  God 
breaks  it  to  shivers,  for  He  would  reign 
alone  in  my  heart."  '—Memoirs  of  Dean 
Ooulbura,  p.  108. 

87.  Numbered  LXXXVI.  in  editions  ABC.  In 
editions  E  F  G  H  number  XCV.  was  dupli- 
cated. In  edition  I  the  number  duplicated 
was  XCVI.  In  edition  M,  XCVII  was 
duplicated.  Pratt  carried  the  numbering 
through  to  CI.  I  have  preferred  to  keep 
to  that  of  the  edition  now  reprinted. 

95*  The  numbering  from  this  point  is  defective. 
See  note  on  No.  LXXXVII. 


GLOSSARY 


209 


GLOSSARY 

The  references  are  to  Centuries  and  Meditations 


Affoord,  iii.  g. 
Advantage,  to,  v.   a., 

iii.  95. 
Auncient,  iii.  X3,  30. 

Beholding  =  bcholden, 

ii.  29;  iii.  39. 
Bolt  out,  to,  ii.  15. 
Books  =  Accounts ,  ii.  4. 

Cf.  iii. 
Breath  =  breathe,  ii.  78. 

Chare  =  cheer,  iii.  21. 
Cheecke  =  check,  ii.  17. 
Course = coarse,  iii.  48, 
5a. 

Daungers,  iii.  34. 
Discomfortable,  i.  17. 
Drooping,     drouping, 
ii.  76,  96. 

Ebber,  ii.  13. 
Empotence,  ii.  96. 
Empyrial,  ii.  86. 
Epicure-like,  i.  93. 

Forcible,  forceable,  i. 

16;  iii.  24. 
Fornace,  iii.  66. 

Gallypot,  iii.  63. 


Ghesse  =  Guess,  iii.  15. 
Grudge,  v.  a.,  iii.  76. 

Hear  well,  to,  iii.  68. 
Honest,  to,  v.  a.,  ii.  76. 
Hundred,  hundreth,  i. 
63;  ii.  19;  iii.  10. 

Interessed,  iii.  45. 
Jeat,  i.  79. 

Leesing,  i.  i. 
Lingring,  iii.  64. 
Loathness,  ii.  50. 
Lowring,  i.  37. 

Master,  maister,  i.  49. 
Mo  helpes,  ii.  76. 
Most  (the),  iii.  lo. 
Most  (the)  men,  i.  13. 

Naturalist   =   natural 
man,  ii.  34. 

Other-where,  ii.  85. 

Over-Epicure-like,    i. 

93. 
Overlay,  iii.  12. 

Pine,  V.  a.,  iii.  40. 
Point  the  field,  to,  i. 

52- 
Portmantle,  iii.  36. 


O 


210 


I 


MEDITATIONS  AND  VOWS 


Propriety  =  Property, 

iii.  45. 
Publike   =    Publicity. 

Introduction. 

Rids,  iii.  6a. 
Reave  =  Rove,  ii.  20. 

Settlednesse,  ii.  76. 
Sith,  ii.  7. 
Sought  to,  i.  69. 

Than,  ii.  73,  8a,  87. 

Thank,  i.  43- 

Then,  ii.  6,  14,  36,  5i. 

54.  58,  72,  76,  83,  87, 

gx ;  iii.  x. 


Throughfare,  iii.  58. 
Traduce =to  hand  on, 
i.  ag. 

Uncapable,  i.  47,  94. 
Unpartial,  i.  64. 
Unpartially,  iii.  9. 
Unrecoverable,  i.  94. 
Unrecoverably,    iii. 
48. 

Waterish,  ii.  78. 
Whiles,  i.  73;  ii.  7* 

Yieldance,  ii.  93- 


< 


INDEX 


INDEX 


Abner,  iii.  8. 
Abraham,  iii.  95. 
Absence,  ii.  69. 
Accidia,  ii.  85;  iii.  7. 
Actions,  i.  31.  43.  7°; 

ii.  5i»  79;  iii.  a,  83. 
Adversity,  i.  79;  ii.  6. 
Affability,  i.  8a. 
Affliction,  i.  40;   ii.  x, 

97- 
Age,  i.  54,  61,  100;   ii. 

31,98;  iii.  4.  M« 
Ague,  ii.  a6. 
Ahasuerus,  iii.  8. 
Aldrovandus  Dequad- 

ripedibus,  i.  71  n. ; 

ii.  411. 
All  the  world's  a  stage, 

ii.  30. 
Ambition,  i.  35,  95;  ii. 

88. 
Amendment,  i.  44. 
Angels,  i.  77;    ii.  8a; 

iii.  95. 
Anger,  ii.  53. 
Answers,  ii.  38. 
Ant,  ii.  74. 
Apparell,  ii.  90. 
Ardennes,  the,  pp.  xix, 

116. 
Aristotle,  i.  71  n. 
Ark,  iii.  83. 


Asa,  i.  6g. 
Asia,  iii.  87. 
Ass,  iii.  38,  63. 
Augustine         (Letter 
XCVIII)ii.  38. 

A  saying,  iii.  70. 

Autumn,  i.  54. 

Bacon,   Sir   Edmund, 

pp.  XV,  1x5. 
Balaam,  i.  39. 
Bank,  iii.  78. 
Barnacles,  iii.  18  a. 
Beasts,  ii.  99. 
Bee,  i.  55,  63;  ii.  x6. 
Betters,  ii.  4a. 
Birds, 11.1,35;  iii.  18, 86. 
♦  Blot  out,  to,'  ii.  15. 
Boasting,  i.  60;  ii.  36. 
Body,    i.    67,    68,    80; 

Health,  ii.  80. 
Books,  ii.  4,  73. 
Brain,  iii.  35. 
Browning,  Robert,  iii. 

7311. 

Camel,  ii.  99. 
Candle,  iii.  35. 
Cardinal's  mule,  iii.  36. 
Cecil,  iii.  76  a. 
Censure,  i.  98. 
Chameleon,  ii.  99;  iii. 
18. 


211 


n^ 


m 


1 1^ 


1 


^ 


^ 


k 


212 


MEDITATIONS  AND  VOWS 


Chapman,  iii.  33* 
Charity,  i.  8a. 
Children,  ii.  11,31;  "»• 

ai. 
Chirurgeons,  ii.  4;  iii. 

50. 
Christ,  i.  10,  36,  49;  ii. 

82,84;  iii- 8. 
Christian,  the,  i.  77, 78; 

ii.  34.  36;  iii.  93. 
Christianity,  i.  3a;  ii. 

33. 
Church,  the,  i.  30,  78. 
Clay,  i.  7a. 
Colours,  i.  64. 
Comedy,  ii.  30. 
Commission,  i.  46. 
Company,  ii.  60. 
Conceit,  i.  96. 
Confessor,  iii.  30. 
Conscience,  iii.  84. 
Consent,  i.  7,  60. 
Contempt,  ii.  83. 
Contentation,  ii.  ai,  4a, 

83. 
Contention,  i.  6a. 

Contentment,  i.  75. 
Courage,  ii.  74. 
Courtesy,  i.  8a;  ii.  38, 

100. 
Covetousness,i.48;  ii. 

23. 53- 
Cowardice,  ii.  74. 
Custom,  i.  60. 
Cynic,  iii.  a6. 

Daniel,  iii.  66. 
Daniel,    Hytaai,     iii. 

66  a. 
David,  i.  6;  iii.  ai. 
Death,  i.  18,  37,  39,  56; 

ii.  84. 


Debts,  iii.  5. 
Defence,  i.  60. 
Delight,  i.  60. 
Desert,  i.  a8. 
Desire,  ii.  ao,  37. 
Despair,  ii.  84. 
Devil,  i.  6. 
Devotion,  i.  8a. 
Diet,  ii.  99. 
Dignity,  i.  38. 
Dioclesian,  iii.  81. 
Dish,  iii.  76. 
•Divide  and  rule,'  i.93. 
Dogs,  ii.  99. 
Dreams,  iii.  ao. 
Drunkenness,  i.  48. 
Drury,     Lady    Anne, 
pp.  xi,  57. 

Sir  Robert,  pp.  x,  x. 

Duty,  ii.  50. 

Earth,  iii.  98. 
Ecliptic,  iii.  66. 
Egyptian  goddess,  iii. 

63. 
Elegance,  i.  63. 
Elephant,  i.  71 ;  ii.  4. 
Elisha,  iii.  95. 
Emperial,  ii.  86. 
Endeavour,  i.  60. 
Enemies,  ii.  46. 
Entire,  ii.  38. 
Envy,  ii.  33;  iii.  a6. 
Epicure-like,  i.  93. 
Epicures,  iii.  15. 
Epicurus,  ii.  88. 
Epitaph,  i.  70. 
Equals,  i.  6a;    ii.  83; 

iii.  36. 
Esay,  iii.  66. 
Estate,  i.  50;  ii.59.  ^• 
Eternity,  iii.  9- 


INDEX 


Excuse,  i.6o. 
Expectation,  i.  9,  86. 
Extremity,  i.  9a;  ii.  6, 

18. 
Eye,  i.  64. 

Faith,  ii.  49;  iii.  88. 
Fame,  i.  86;  iii.  94. 
Familiar,  ii.  46. 
Favours,  ii.  35;  iii.  5. 

forced,  ii.  100. 

Fear,  ii.ax. 
Feculant,  ii.  86. 
Fishes,  i.  8. 
Flowers,  i.  63. 
Fool,  iii.  83. 
Forgiveness,  iii.  5. 
Fortune,  ii.  76. 
Fowler,  the,  ii.  35. 
Freedom,  i,  57. 
French  proverb,  iii.  64. 
Friends,  ii.  46,  56  ;  iii. 

31. 

Friendship,  ii.  46,  49, 

56-57. 
Future,  the,  ii.  34. 

Galleys,  iii.  a. 
Gallypot,  iii.  63. 
Garments,  i.  99. 
Generations,  ii.  19. 
Gerarde's  Herbal,  iii. 
1811. 

Germany,  iii.  87. 
Gibeonites,  i.  10. 
Goats,  ii.  99. 
God,  ii.  41,  78,  83. 
Gold,  ii.86;  iii.  6x. 
Goldsmith  (O.),  i.  30  n. 
Goodness,  i  4a. 
Goulburn,    Dean,    iii. 
7611. 


Grace,  i.  44. 
Grasshopper,  ii.  75. 
Gravel,  ii.77. 
Greatness,  i.  a. 
Grief,  ii.  7,  6x. 
Gruel,  ii.  9. 

Hagar,  iii.  40. 
Halstead,pp.viii,2,58. 
Happiness,  i.  57. 
Health  of  body,  ii.  80. 
Hearing,  ii.  51. 
Heart,  the,  i.  34;   iii. 

35- 

Heaven,  i.  38,  39,  60. 
Hell,  i.  38,  39;  iii.  93- 
Heraclitus,  iii.  ao. 
Herod,  i.  10. 
Hezekiah,  i.  6,  69. 
Holy  Land,  iii.  34. 
Holiness,  ii.  78. 
Honey,  iii.  31. 
Honour,  iii.  la. 
Hope,  ii.  ax  ;  iii.  4. 
Houses,  i  84. 
Humility,  ii.  83. 
Hunger,  iii.  gi. 
Hunting,  i.  13. 
Hypocrisy,  i.  8a. 
Hypocrite,  i.  X5,  33. 

Idleness,  ii.8i. 
Ignorance,  wise,  i.  3, 

91. 
Illumination,  ii.  53. 
Imitation,  iii.  65. 
Indiscretion,  i.  31. 
Infancy,  iii.  83. 
Inferiors,  i.  63;  ii.  4a, 

83;  iii.  36. 
Ingratitude,  ii.  33. 
Inheritance,  iii.  85. 


213 


214 


MEDITATIONS  AND  VOWS 


Injuries,  i.  98;  ii.  58- 
Intentions,  iii.  83. 
Iron,  iii.  41. 
Israelites,  iii.  38. 
Italy,  iii.  87. 

Jacob,  i.  10. 

his  ladder,  i.  60. 

Jerusalem,  iii.  34- 

Jet,  i.  79. 

Jews,  iii.  85. 

Joab,  iii.  8. 

John  Baptist,  iii.  66. 

John  of  Salisbury,  ii. 

son. 
Jonah's  gourd,  ii.  78. 
Jonathan,  ii.  90. 
Joshua,  i.  6,  10. 
Joy,  ii.  7.  94-95- 
Judas,  iii.  8,  83. 
Judgment,  i.  39. 

Kingdom,  a,  i.  83. 
Knowledge,  ii.44;  »"• 
33- 

Laban,  i.  10. 
Languages,  iii.  la- 
Lapwing,  i.  22. 
Lark,  ii.  25. 
Learning,  i.  24,  54,61. 
Leisure,  iii.  27. 
Life,  i.  56. 
Lion,  i.  71. 
Loadstone,  iii.  18. 
Logician,  ii.  15. 
Lot,  iii.  87,  95. 
Love,  i.  51. 
Lucilla,  ii.  53. 
Luther,  i.  85. 

Man,  ii.  12,  22. 
Manichees,  iii.  15* 


Martyrs,  iii.  3,  66. 
Master  of  Requests,  i. 

49- 
Maximinian,  iii.  81. 

Meddling,  ii.  52. 

Meditation,  i.  85. 

Memory,  i.  83. 

Metals,  iii.  2,  6x,  80. 

Mind,  ii.  64. 

Minerals,  ii.  86;  iii.  a, 

80. 

Moles,  ii.  99. 

Money,  ii.  27. 

Monument,  i.  70. 

Moon,  iii.  100. 

Mordecai,  iii.  8.  . 

Moses,  i.  23. 

Mouse,  i.  71. 

Name,  a  good,i.  99. 
•Natural,  A,'  ii.  82. 
Natural  man,  ii.  82. 
Naturalist,  ii.  34. 
Nature,  ii.  15- 
Nebridius,  ii.  28. 
Nettles,  ii.  12. 
Niggardliness,  i.  82. 
Noah,  i.  64. 
Nobility,  i.  57. 

Oath,  ii.  45- 
Obstinacy,  i.  60. 
Olympus,  i.6o. 
Opinions,  i.  89. 
Order,  ii.  78. 
Ostentation,  i.  24,  74. 
Ostrich,  iii.  18. 
Ox,  ii.  30. 

Pain,  i.  88. 
Pander,  iii.  x6. 
Parasites,  ii.  79- 


INDEX 


Partridge,  i.  22. 

Passions,  i.  83  ;  ii.  63. 

Past,  the,  ii.  24. 

Patrimony,  i.  29. 

Paul,  iii.  3,  92. 

Peace,  i.  30,  93. 

Pelican,  ii.  52. 

Percival  (R.),  Spanish 
Grammar,  ii.  69  a. 

Performance,  ii.  29. 

Peter,  iii.  66. 

Petrarch,  iii.  14. 

Pharisee,  iii.  83. 
Philosophers,  ii.  15,  32, 

76. 
Philosophy,  ii.  82. 
Phocion,  iii.  75. 
Phoenix,  iii.  z8. 
Physicians,  ii.  18,  40. 
Pilgrimages,  iii.  34. 
Pills,  i.  88. 
Pisan  Castle,  iii.  34. 
Pismire,  iii.  38. 
Plato,  iii.  26. 
Pleasure,  i.  75,  81,  88. 
Popularity,  i.  74. 
Praise,  vain,  i.  82. 
Prayer,  i.  49,  58,  85. 
Prejudice,  i.  47. 
Prescription,  ii.  98. 
Present,  the,  ii.  24. 
Pride,  i.  45,  82;  ii.  33, 

53;  iii.  26. 
Primogeniture,  iii.  85. 
Profession,  iii.  8. 
Promises,  i.  10;  ii.  35. 
Propriety,  iii.  35. 
Prosperity,  i.  79;  ii.  6. 
Proverbs  :— 

'Oftandeven  reckon- 
ings,' ii.  4. 


Proverbs  :— 
'  There  would  be  no 

thieves     if     there 

were  no  receivers,' 

i.  7. 
•  A     rolling      stone 

gathers  no  moss,' 

ii.  89. 

(French) 'Sickness 

come  on  horse- 
back,' iii.  64. 

(Spanish)    •  Dead 

men  and  absent 
have  no  friends,' 
ii.  69. 

Punishment,  iii.  89. 

Pythagoras,  ii.  32. 

Quails,  iii.  28. 

Rack,  the,  i.  79. 

Ravens,  ii.  79. 

Reason,  i.  83. 

Rebels,  i.  83. 

Regeneration,  ii.  34. 

Repentance,  i.  94. 

Reproof,  ii.  17. 

Reputation,  i.  99. 

Revenge,  i.  55,  98. 

Riches,  i.  57,  87;  ii.44, 
77. 

Righteousness,  im- 
puted, ii.  34. 

Rivers,  i.  6. 

Saint,  a  young,  i.  6. 
Salamander,  i.  62;  ii. 

99. 
Satan,  i.  5. 

Satisfaction,  i.  98. 
Sauce,  i.  88. 
Saul,  iii.  2Z. 


215 


£*"- 


"!!«r™*isW33SEisat.ttlB«aa.asi«ll«SW^"^ 


2l6 


{' 


MEDITATIONS  AND  VOWS 


Sayings:— 

•  A  young  Saint,'  i.  6. 

♦No  Thieves,'  i.  7. 
Schechemites,  i.  10. 
Schisms,  ii.  53. 
School,  ii.  15. 
Sea,  i.  49  ;  ii.  13. 
Seat,  ii.  33. 
Secrecy,  ii.  39,  40. 
Security,  ii.  6. 
Senses,  i.  83. 
Sepulchre,    Holy,   iii. 

34- 
Servants,  iii.  ai. 

Shakespeare,  ii.  3011. 
Shimei,  i.  87. 
Ships,  iii.  63. 
Shoes,  ii.  35. 
Sickness,  ii.  8,  80. 
Sight,  i.  64. 
Silence,  i.  53;  iii.  83. 
Silver,  ii.  86. 
Sin,  i.  43,46,94;  ii.97; 

iii.  89. 
Singularity,  ii.  53. 
Sion,  i.  60. 
Skirt,  i.  4a. 
Sleep,  iii.  30,  83. 
Snuffing,  iii.  35. 
Society,  i.90. 
Sodom,  iii.  87. 
Solitariness,  i.  90. 
Solitude,  ii.  60. 
Sons,  iii.  3i. 
Sorrow,  i.  88,  97;   ii. 

94-95. 
Soul,  i.  67,  68. 
Speech,  i.  63, 66 ;  ii.  51 ; 

iii.  83. 
Spider,  iii.  18, 43. 
Spirits,  iii.  95. 


Stage,  ii.  30. 
Stars,  iii.  j,  18. 
Stephen,  i.  39;  iii.  66. 
Stranger,  a,  i.  14,84. 
Suffering,  ii.  36. 
Summer,  ii.  75,  78. 
Sun,  i.6,  34,  79;  ii,78; 

iii.  18, 100. 
Superiors,  i.  63 ;  ii.83; 

iii.  36. 
Superstition,  i.  82. 
Suspicion,  i.  83. 
Swan,  i.  67. 
Sweat,  i.  36. 

Teaching,  i.  61. 
Tears,  ii.  71. 
Temporal  things,  iii.  9. 
Temptation,  i.  79,  85. 
Tennyson,  ii.  82  n. 
Tenure  at  will,  i.  84. 
Thames,  iii.  55. 
Thieves,  i.  7,  50. 
Thorns,  ii.  13. 
Three  children,  iii.  66. 
Thunder,  i.  77. 
Time,  ii. 65, 98 ;  iii. 9, 17. 
Traduced,  i.  39. 
Tragedy,  ii.  30. 
Travellers,  i.  89 ;  ii.  56. 
Tr'oas,  iii.  2. 
Trust,  i.  35. 
Truth,  i.  30,47. 
Turcisme,  iii.  51. 
Turks,  iii.  34. 

Usury,  iii.  78. 
Uzza,  iii.  83. 

Vacuity,  i.  4. 
Vice,  i.  64. 

Victory,  i.  47. 


INDEX 


217 


Vine,  iii.  79. 

Virtue,  i.  39,  64;  ii.  43, 


Wall,  the,  ii.  33. 
Wasps,  iii.  63. 
Water-gruel,  ii.  9. 
Water,  standing,    iii. 

39- 
Wax,  i.  73. 
^Vay,  the,  ii.  33. 
Ways,  i.  8g, 
Weariness,  ii.  85. 
Wicked,  the,  i.  41. 
Will,  i.  83. 
Wind,  i,  79. 


Winter,  ii.  75,  78. 
Wisdom,  foolish,  i.  3. 
Wisdom,  true,  i.  57. 
Wit,  i.  71. 
Wolves,  ii.  99. 
Woods,  i.  84. 
Words,  i.  63, 71;  ii.45, 

51 ;  iii.  96. 
World,  the,  ii.  3a. 
Worldling,  the,  i.  33, 

68. 

Youth,  i.  54,  61 ;  iii.  4, 
14. 

Zodiac,  iii.  66. 


Edinburgh  :  Printed  by  T.  and  A.  Constable, 
(late)  Printers  to  Her  Majesty 


I 


i*« 


I 

I 


i 


t 


i 


tm^gmm^i^^^^^  ^^ 


^>LUMBiA  UNlVERSn 


im'if'H'i 


:0( 


I 


OCT  27  1902 


» 


i     i 


A 


